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Full text of "Jehovah By Judge Rutherford (1934)"

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%JE.HOVAH 



The revelation of the 
KING OF ETERNITY 
involving his name, his 
covenants, his memorial, 
and his Vindicator ; dis- 
closing why all persons 
who get life everlasting 
must love, joyfully 
obey, and serve Him. 

f By J. F. Rutherford J 

Author of 

CREATION DELIVERANCE 

RECONCILIATION GOVERNMENT 

PROPHECY LIGHT 

and other books 

First printing 
1,000,000 copies 

Publishers 

WATCH TOWER 

Bible and Tract Society 

International Bible Students Association 

Brooklyn, New York, U.S.A. 

Also 

London, Toronto, Stratlineld, Cape Town, Berne, Magdeburg, 

and In oilier countries. 



TO THE 

I UNSELFISH OWE || 

THIS BOOK IS DEDICATED 

"God is love."- 1 John 4:16. 












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<|?fe ever- 
*£3. 

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JLHOVAH 



CHAPTER I 



JEHOVAH GOD is the owner of the universe. Ho 
made the heavens and the earth, and all things 
are at his disposal. "The Loud God made the 
earth and the heavens. ' ' ( Gen. 2:4) "Lo ! unto Jeho- 
vah thy God belong the heavens, even the highest 
heavens; the earth with all that is therein." (Dcut. 
10 : 14, Rotherliam) "The heavens are thine, the earth 
also is thine: as for the world, and the fulness thereof, 
thou hast founded them." (Ps. 89: 11) "Of old hast 
thou laid the foundation of the earth; and the heavens 
are the work of thy hands." (Ps. 102:25) "The 
earth is the Lord's, and the fulness thereof; the world, 
and they that dwell therein." (Ps. 24: 1) "I am Je- 
hovah, that is my name. ' ' (Isa. 42 : 8, A.R.V. ) ' ' Thus 
saith Jehovah, the King of Israel, and his Redeemer, 
Jehovah of hosts: I am the first, and I am the last; 
and besides me there is no God." — Isa. 44: 6, American 
Revised Version. 

Jehovah God is the unselfish One, because "God is 
love". (1 John 4: 16) Love means unselfish devotion 
to righteousness. "For righteous is Jehovah, right- 
eousness he loveth, the upright shall behold his face." 
(Ps. 11 : 7, Roth.) "0 Jehovah! in the heavens is thy 
lovingkindness, thy faithfulness as far as the fleecy 
clouds: thy righteousness is like mighty mountains, 
and thy just decrees are a great resounding deep; 



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JEHOVAH 



man and beast thou savest, O Jehovah ! How precious 
thy lovingkindness, God ! therefore the sons of men 
under the shadow of thy wings seek refuge. " (Ps, 36 : 
5-7, Both.) In the Scriptures "father" means life- 
giver, and Jehovah God is the Life-giver to all who 
live forever. "One God and Father of all, who is 
above all, and through all, and in you all." (Eph. 
4:0) All creatures that get life everlasting must re- 
ceive it from Jehovah God through his chosen One. 
Life is the gift of God through Jesus Christ. — Rom. 
G:23. 

Jehovah the immortal One is "from everlasting to 
everlasting". (Ps. 90: 2) He has revealed himself to 
his creatures by his name Jehovah, meaning his pur- 
pose toward his creatures; by his name God, meaning 
the Creator of all things; by his name Almighty, mean- 
ing that he is all-powerful and nothing can success- 
fully resist him; and by his name Most High, meaning 
that ho is the supreme One above all. His name has 
been defamed before all creation. In due time he will 
vindicate his name for the good of all creation. His 
Vindicator is his chosen, anointed, beloved One who 
executes his judgment. 

The covenants of Jehovah God manifest his purpose 
and reveal the manner of carrying out his purpose. 
Because his name and his covenants arc so vitally im- 
portant to man consideration thereof is given in the 
pages following. His name and his covenants are in- 
separably linked together. The carrying out of his 
covenants will be a vindication of his name, and the 
opening of the way for mankind to gain everlasting 
life, and will bring everlasting peace and joy to those 
that live on the earth. 

The present-day visible rulers of this world are 
woefully deceived. They think they have the right to 



JEHOVAH 9 

rule the people. They possess no such right. God, 
"whose name alone is Jehovah," is the "King of 
eternity". (Ps. 83: 18; Jer. 10: 10, margin) All just 
power and authority reside in him. The time is at 
hand when all must know that Jehovah is God, and 
that "to the intent that the living may know that the 
Most High ruleth in the kingdom of men, and giveth 
it to whomsoever he will". (Dan. 4: 17) When God 
took away from the nation of Israel all authority to 
rule, which he did in the year 606 B.C., he said: "It 
shall be no more, until he come whose right it is; and 
I will give it him." (Ezek. 21:27) He "whose right 
it is" has come. The great question now before living 
creatures is, Who is supreme? and who shall rule or 
control the world? The proper consideration of this 
question involves the name and the covenants of Je- 
hovah, to the intent that men of intelligence may 
choose whom they will serve. 

Jesus Christ is the Son of God, the Chief Execu- 
tive Officer of Jehovah, the Redeemer of man, and the 
world's rightful Ruler. Satan the Devil is the wicked 
one, the opposcr of God, and man's greatest enemy. 
For centuries Satan has been the invisible overlord or 
controller of the world. There must be a change from 
Satan's rule to that by Jesus Christ. That change is 
impending and will take place within this generation. 

WORLD 

There is first here given the Scriptural definition of 
"world", and then the proof that Satan controls the 
world, and why a change of world control must short- 
ly come to pass. "World" means the peoples of earth 
organized into forms of government, under the super- 
vision of an invisible power or overlord. In the Bible 
the word "heaven" is used to represent the invisible 



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JEHOVAH 



part of that rule, while ' ' earth ' ', as there used, means 
the visible power that rules, and it is "heaven" and 
"earth" together which constitute the "world". The 
'people of good will' herein mentioned are those who 
have an honest and sincere desire to see justice and 
righteousness prevail, and hence they desire that tho 
will of God may be done on earth as well as in heaven. 

Jehovah God created the earth and put perfect man 
upon it, and made the spirit creature Lucifer the in- 
visible overlord of the earth. Associated with Lucifer 
were many spirit creatures or angels forming a part 
of his immediate organization. Lucifer rebelled against 
Jehovah God, in which rebellion his host of angels 
joined, and man was led into lawlessness and sentenced 
to death. Since the entire human race sprang from 
that one man after he had sinned and was sentenced 
to death, all mankind have been born imperfect. (Rom. 
5 : 12) God changed the name of Lucifer to that of 
Devil, Satan, Serpent, and Dragon, and since then 
Satan and his host of wicked angels have controlled 
the world. 

Satan defied Jehovah God to put on earth men that 
would be faithful and true to God. That challenge 
God accepted. (Job 1:8-12; 2:1-6) Although sen- 
tenced to death, Satan and his wicked angels have been 
permitted to continue for a definite period of time un- 
hindered in the prosecution of their wicked work, God 
abiding his own due time to take action against them. 
As the human race increased on the earth, other angels 
which had been wholly devoted to God materialized 
in human form and were induced by Satan and his 
wicked angels to mingle with humankind and marry 
the daughters of men, and from that union there came 
forth an unusual offspring. There followed a period 
of great wickedness in the earth, and God announced 



JEHOVAH 



11 



his purpose to destroy the "world that then was" by 
a flood. That time in the Scriptures is called ' ' Noah J s 
day", because Noah was a righteous man and re- 
mained true to God.— Gen. 6: 1-8; 1 Pet. 3: 19, 20. 

Jehovah God then told Noah to build an ark in 
which he would find refuge for himself and the im- 
mediate members of his household. Noah did as com- 
manded, and then there came upon the world the 
deluge or great flood which destroyed all flesh. That 
destruction of all flesh was a type foreshadowing the 
destruction of the present wicked world. The saving 
of a few persons who found refuge in the ark pictured 
or foreshadowed the millions of people of good will 
who will be carried through the battle of the great 
day of God Almighty soon to be fought. A knowledge 
of the truth of and concerning these things is now of 
most vital importance to all persons of good will; 
hence that message is now declared as a notice and 
warning to all such people. 

In the flood God destroyed all flesh, but he did not 
destroy the Devil and the other wicked spirits, but 
permitted them to continue to exercise power and in- 
fluence over humankind until God's due time to take 
action. Why did not God then destroy the Devil ? Je- 
hovah 's answer to that question is found in the Bible, 
at Exodus 9: 16, in these words: "But for this cause 
have I allowed thee to remain, in order to show thee 
my power; and in order that they [my witnesses] 
may proclaim my name throughout all the earth." 
(Leeser) But the day of final reckoning must come, 
and in that day Satan and his power will be complete- 
ly destroyed and there will be a complete change in 
the rulership of the world. 

After the flood the human race multiplied in the 
earth and then men began to organize themselves into 



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JEHOVAH 



governments, the first organization being under the 
leadership of Nimrod. (Gen. 10: 8-10) In that gov- 
ernment and in every government from then till now 
three elements have constituted the visible ruling 
power, to wit, religion, politics and commerce. During 
all that time Satan the Devil has exercised his subtle 
power over the men of the nations, defrauded and de- 
ceived them, and led them away from the true God. 
But in all the centuries past God has had a few men 
on earth who have remained true and faithful to him, 
and such men he has caused to be his witnesses in the 
earth. 

Then Jehovah organized the people of Israel into a 
nation for himself and used that nation to foreshadow 
and foretell his purpose toward the human race. For 
some time that nation was faithful to God, but in the 
course of time the rulers and people fell under the 
wily influence of the Devil, turning away from God, 
and then that nation was completely destroyed. Israel 
was a type foreshadowing "Christendom". The na- 
tions of earth now called "Christendom" began to 
serve Jehovah, but in the course of time those nations 
fell away from the true worship of God, yielded to the 
seductive influenco of Satan, and became corrupt, and 
God's decree is that they shall be completely destroyed 
at Armageddon, even as Israel was destroyed. 

Satan, the wily and subtle foe, in order to deceive 
man, has caused the people to be kept in ignorance of 
himself and his work, his agents even denying that 
Satan exists at all. The question which you must de- 
termine now is whether you will believe and accept 
the word of man or believe and accept the truth of 
the Bible, which is God's Word. This message is ad- 
dressed to those who believe that the Bible is the Word 
of God; and it will be a comfort to them, but not to 






JEHOVAH 



13 



others. Now the world is in great distress; the rulers 
in every nation under the sun arc in very great per- 
plexity. They sense disaster ahead, but do not know 
the reason why, nor will they give heed to the Bible 
truth of and concerning the same. Many religious 
leaders have said that the present trouble upon the 
world is a punishment from God, whereas the Scrip- 
tures plainly state that Satan the Devil is the one 
causing the great distress and woe now upon the peo- 
ple. Therefore it is written : "Woe to the inhabiters 
of the earth, and of the sea! for the devil is come 
down unto you, having great wrath, because he know- 
cth that he hath but a short time. " (Rev. 12 : 12) Why 
has Satan brought this great woe upon the nations of 
earth? 

SEED 

At the beginning of Satan's rebellion Jehovah God 
promised that he would produce a "Seed" that would 
in due time rule the world in righteousness, destroy 
Satan and his organization, and bring blessings of 
peace, prosperity and life to all the peoples and na- 
tions of the earth that would do justice and righteous- 
ness. (Gen. 3:15) That promised "Seed" or Ruler 
is Christ Jesus, the beloved Son of God. C< accruing 
him it is written: "The government shall be upon his 
shoulder; and his name shall be called Wonderful 
Counsellor, The mighty [Ruler] , The everlasting Fa- 
ther, The Prince of Peace. Of the increase of his gov- 
ernment and peace there shall be no end, . . . The zeal 
of [Jehovah] of hosts will perform this." (Isa. 9: 
(>, 7) Thus Christ Jesus is identified as earth's right- 
ful ruler, by and through whom the human race must 
receive the desired blessings. 



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JEHOVAH 



In A.D. 33 the man Jesus, after having delivered 
God 's message of truth to Israel, was killed by Satan 's 
agents. God then raised Jesus out of death and gave 
him life divine and made him the most exalted one in 
the universe and appointed him to the office of King 
or Ruler of the world. Jesus was required to wait, 
however, until God's due time for him to assume his 
rulership. (Ps. 110: 1) "When on the earth Jesus de- 
clared that he must go away and receive the kingdom 
and that he would then come again and set up the 
kingdom; and for that reason lie taught Christians 
to pray: 'Thy kingdom come; thy will be done on 
earth.' 

In answer to the question as to what would be the 
proof of his coming and his kingdom Jesus stated that 
the world war would mark the beginning of his opera- 
tions concerning the world. That world war came in 
1914 in fulfilment of the prophecy uttered by Jesus. 
It was in that year that Jehovah God installed Jesus 
and commissioned him to rule the world. (Ps. 2: 6-12) 
Christ Jesus is a spirit now, and cannot be seen by hu- 
man eyes. As Satan has long been the invisible ruler 
over the world, hence unseen by men, so now his rule 
must cease and Christ Jesus becomes the invisible 
rul it and controller of the world. Jehovah God has 
for centuries suffered or permitted Satan to be the in- 
visible ruler; but now that time limit is up and the 
end of Satan's world has come, and the time for Christ 
Jesus to take over the affairs of the world; and just 
before he begins the administration of blessings he 
will destroy the wicked ruler of this world and all who 
support that wicked ruler.— Heb. 2: 14; 1 John 3:8. 

Satan knows that it is only a short time until Arma- 
geddon, which will be the final fight by Satan and his 
angels on one side and Christ Jesus and his angels 



JEHOVAH 



15 



on the other side, and, knowing this, Satan brings 
great woe upon the world, his purpose being to turn 
the people away from the true God and cause their 
destruction. This is further supported by the words 
of Jesus, who said that at the end of the world there 
would be great distress upon earth, with perplexity, 
and men's hearts failing them because of things they 
sense coming upon the world. (Luke 21 : 25, 26) This 
is exactly the condition that Ave see today. The great 
change from unrighteous to righteous rule or control 
of the world is impending. 

Seeing the great danger of world collapse, earthly 
rulers organized the League of Nations as a substitute, 
for God's kingdom, and the religious element of the 
world hails that League of Nations as "the political 
expression of God's kingdom on earth"; which claim 
is wholly false. Today an organization in America 
known as "The League of Nations Association, Inc.", 
by its president, has issued an appeal to the people to 
support the League of Nations, and which appeal 
among other things says: "In a world as dark as this, 
why blow out the only light there is?" meaning that 
the League of Nations is the only hope of the world. 
Let the people be warned that the League of Nations 
is the product of Satan, brought forth to deceive the 
people and blind them to the truth concerning God's 
kingdom. The League of Nations is absolutely certain 
to go down with the other parts of Satan's organiza- 
tion. God foreknew and foretold this confederacy of 
nations, and concerning it by his prophet he said: 
'Associate yourselves together, ye people, and ye 

shall be broken in pieces Bind yourselves together, 

and ye shall be broken in pieces. Take counsel to- 
gether, and it shall come to nought.' — Isa. 8:9, 10. 



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JEHOVAH 



JEHOVAH 



17 



In giving his answer concerning the evidence prov- 
ing the end of the world Jesus referred to the League 
of Nations as that "abomination that maketh deso- 
late", because it assumes to take the place of God's 
kingdom. He said to his followers: 'When ye shall see 
the abomination of desolation [which is the League of 
Nations] stand in the holy place, then flee to God's 
kingdom.' (Matt. 24: 15, 16) Jesus gives this warning 
because the League of Nations is Satan's scheme to 
blind the people to the truth. All who seek refuge in 
the League of Nations will come to disaster. God's 
kingdom under Christ is the only hope of the human 
race, and refuge will be found only in God's organiza- 
tion. 

For more than 1800 years the Israelites were God's 
typical people, and it is expressly stated in the Bible 
that what came to pass in connection with that nation 
foreshadowed what shall come to pass at the end of 
the world, where we now are. The nation of Israel 
began to function while domiciled in Egypt, and there 
the people of Israel pictured or represented the peo- 
ples now on earth who are on the side of God and 
Christ and who desire to see righteousness control and 
oppression end. Pharaoh, the king of Egypt, repre- 
sented or stood for Satan, the god or invisible ruler 
of the wicked world. Pharaoh and the officers of his 
government heaped great oppression upon the Israel- 
ites.— Ex. 1:8-22; 2:23-25. 

Jehovah God sent Moses and Aaron to Egypt to be 
witnesses to his name and power. Moses was a type of 
Christ Jesus, while Aaron was a type of Jehovah's 
witnesses working under the direction of Christ Jesus. 
God commanded Moses and Aaron to go before Pha- 
raoh and demand that his people Israel be permitted 
to serve and worship God in the way that Jehovah had 



ft 



appointed for them. Pharaoh refused to grant that 
request. Then God commanded Moses to bring plagues 
upon Egypt, that the rulers and the people might be 
informed and warned that Jehovah is the Almighty 
God and that his commandments must be obeyed. In 
all thcro were ten plagues that befell Egypt. The 
ninth plague was that of great darkness over all the 
land of Egypt except that part where God's chosen 
people were, and there the Israelites had complete 
light, which was a special favor from Jehovah. 

Now at the end of the world Jehovah has sent Christ 
Jesus, the Greater Moses, and has sent forth his wit- 
nesses, pictured by Aaron, and commanded that his 
testimony must bo given to the rulers of the world and 
to the people that Jehovah is the Supreme One and 
that his people shall be permitted without interference 
to worship and serve God in the way he has appointed 
for them. In the year 1919 the religious, political and 
commercial elements of "Christendom" set up the 
League of Nations in opposition to God's kingdom un- 
der Christ, and since then all these visible rulers have 
vigorously opposed Jehovah's witnesses. At the com- 
mand of the Lord his witnesses have served notice and 
warning upon the rulers that the world has ended, 
and that the kingdom of God is at hand, and have de- 
manded of tho rulers that God's people be permitted 
without interference to serve and worship him in the 
manner Jehovah has appointed for them. The serving 
of such notice and warning constitutes the fulfilment 
of the nine plagues of Egypt; which nine prophetic 
plagues have been fulfilled upon the rulers of the 
world.* 

As the ninth plague on Egypt was great darkness, 
just so now the rulers of the world are in great dark- 

•Sce i>ugos 53-94. 



JEHOVAH 



11 ess as to God's purpose, because they refuse to heed 
God's truth. This is particularly shown by the fact 
that the League of Nations is openly claimed to be the 
only light that now shines on earth. The only excep- 
tion to this great darkness is that those persons who 
have taken their stand on the side of God and his 
kingdom are now enjoying the light of the "Word of 
God and by it are directed in the right course. At the 
conclusion of the ninth plague upon Egypt Pharaoh 
said to Moses and Aaron: 'Be gone and see me no 
more. ' Even so now after the ninth antitypical plague 
has been served upon the rulers of the world, they 
have in effect said to Jehovah's witnesses: 'Be gone 
and let us have no more to do with jou. ' Pharaoh de- 
fied Jehovah God. The rulers of the world are now 
doing the same thing. They oppose Jehovah's witness- 
es and spurn God's warning, and they reject God and 
his kingdom. 

After this, and in harmony with the will of God as 
he has commanded, Jehovah's witnesses will give no 
further notice and warning to the rulers of the world, 
but must now bring to the attention of the people of 
good will the message of notice and warning concern- 
ing Armageddon and God's kingdom, even as Moses 
and Aaron gave special instruction to the Israelites 
just, before the tenth plague came upon Egypt. 

The firstborn of Egypt under their lav/ constituted 
a specially favored class; and hence in the prophetic 
picture the firstborn represented the present visible 
ruling clement of the earth. The tenth and last plague 
which God sent upon Egypt was this : He sent Ms an- 
gel throughout the land of Egypt and slew every one 
of the firstborn of the Egyptians, but gave protection 
to the firstborn of the Israelites because they obeyed 
his commandment, showing faith in man's Redeemer. 



JEHOVAH 



19 



The Israelites immediately left Egypt and were pur- 
sued by Pharoah and his official organization, all of 
which were destroyed in the sea. That foreshadowed 
or pictured Armageddon, which will mean the com- 
plete destruction of Satan's rule of this world, both 
visible and invisible.— Rev. 16:13-16; 19:19-20:3. 



WARNING NOTICE 

The Scriptures reveal that God never takes advan- 
tage of the ignorance of anyone, but always gives no- 
tice and warning before taking action to vindicate his 
name. Mark this, that he caused Noah to testify to 
men and angels of his purpose to destroy the world 
before he brought the flood, which destroyed the 
world. He caused Moses and Aaron to give full notice 
and warning to Egypt, and then came the destruction 
of that world power. He caused Jesus to give fair 
notice and warning to the rebellious nation of Israel; 
and then followed the destruction of that nation. Now 
Jehovah has caused his witnesses to give full and fair 
notice and warning to the rulers of this world; and 
when this witness work is completed there shall quick- 
ly follow the complete destruction of the world. The 
ilood, the destruction of Egypt, and the fall of Jeru- 
salem brought great trouble upon the people, but Je- 
sus declares that Armageddon shall bring upon the 
world the greatest tribulation ever known, and that 
it will be the last. (Matt. 24: 14, 21, 22) Hence we 
may know that the impending battle of Armageddon 
will be the final and complete execution of Jehovah's 
judgment against the wicked, both invisible and 
visible. 

Armageddon will not be fought between men of the 
nations of earth. Armageddon is the 'battle of the 
great day of God Almighty', in which Christ Jesus 



20 



JEHOVAH 



nnd his angels will fight against Satan and his wicked 
host, and Christ will be completely victorious. Mark 
now the words of the record in 2 Peter 3, to wit : ' In 
the last days shall come those who will deny and scoff 
at the kingdom of God, and for this they willingly are 
ignorant of the truth, that by the word of God the 
heavens and earth that were of old, constituting the 
world that then was, being overflowed with water, 
perished; but the heavens and the earth which are 
now, by the same word are kept in store, reserved unto 
destruction against the day of judgment and perdi- 
tion of ungodly men. . . . Looking for and hasting un- 
to the coming of the day of God, wherein the heavens, 
being on fire, shall be dissolved, and the elements [vis- 
ible ruling powers] shall melt with fervent heat.' 
—2 Pet. 3 : 3-7, 12. 

Those inspired words recorded in the Bible tell 
what shall shortly come upon the world, making a 
complete end of Satan's rule, thus clearing the way 
for the righteous rule of Christ Jesus. Continuing the 
apostle says: "Nevertheless we, according to his prom- 
ise, look for new heavens and a new earth, wherein 
dwellcth righteousness." (2 Pet. 3:13) This marks 
the complete change of world control, the "new heav- 
ens" being the Christ or invisible rule, and the "new 
earth" meaning those faithful men of old from Abel 
to John the Baptist, who being resurrected as perfect 
men shall become the visible rulers in the earth; and 
that rule shall be one of righteousness. — Ps. 45:16; 
Isa. 32:1; Heb. 11:4-35. 

In Revelation 21 the new rule of the world is sym- 
bolically called "the holy city" or organization, and 
is described as coming down from God out of heaven, 
which holy and righteous rule under Christ shall 
bring the greatest blessings to the people. Exercising 










'BE GONE; SEE MY FACE NO MORE.' Page 18 



JEHOVAH 23 

his supreme power by and through Christ Jesus, Je- 
hovah the great God of the universe will then bless 
all the people who obey his righteous law. "And God 
shall wipe away all tears from their eyes; and there 
shall be no more death, neither sorrow, nor crying, 
neither shall there be any more pain : for the former 
things are passed away. And he that sat upon the 
throne said, Behold, I make all things new: ... for 
these words are true and faithful." — Rev. 21:4, 5. 

The so-called "holy year" has failed to bring the 
promised peace and prosperity, and that failure should 
of itself convince the people of good will that God did 
not authorize the year 1933 to bo called a holy year, 
nor will he answer the prayers of men who try to make 
it a holy year. Upon earth there is now no peace, and 
poverty continues to stalk hideously through the land. 
Jehovah's witnesses have no controversy with men. 
Their only purpose is to be obedient to God's com- 
mandment to tell the message of truth. As he has 
commanded this message to be delivered, by his grace 
they will do it, regardless of opposition; and when 
they have thus done, their responsibility ends and the 
people's begins. All human schemes to recover the 
world are certain to fail. The world is sick unto death, 
and it is going to die. There may be a temporary peri- 
od of prosperity, but it will be very brief. Jehovah's 
decree is that there shall be a complete change of 
world control, and for this reason the old world must 
perish. 

In the terrible disaster that shall soon come upon 
the present world all who oppose God will die and 
will find no possible way of escape. (Jer. 25: 33-36) 
Money, property and worldly influence will not avail 
anyone to buy protection or relief in that time of 
great trouble. Concerning the same it is written in 



24 



JEHOVAH 



God's "Word: "The land shall be utterly emptied, end 
utterly spoiled : for the Lord hath spoken this word. 
The earth also is defiled under the inhabitants thereof, 
because they have transgressed the laws, changed the 
ordinance, broken the everlasting covenant." (Isa. 
24: 3, 5) The everlasting covenant here mentioned is 
God's covenant concerning the sanctity of life. (Gen. 
9: 1-11) Every nation on earth has grossly violated 
and willfully broken that covenant by causing the un- 
necessary and untimely death of human creatures. 
Examples of sueh needless bloodstains upon the record 
of America are the cruel treatment to which the In- 
dians have been subjected, and the wanton slaughter 
of animals j and which was done chiefly because of 
greed for gain. The commercial and political elements 
of the earth have unjustly oppressed and killed mil- 
lions of human creatures, and the religious element 
has connived at and condoned such wrongful deeds. 
God will balance the books at Armageddon. 

The people are here warned of a wicked conspiracy 
formed by Satan, and in which conspiracy there are 
joined the international bankers, the unfaithful clergy, 
and the conscienceless politicians, among the purposes 
of which conspiracy arc these: To put America into 
the League of Nations, control the money and all other 
property, rule the people by the hand of their one- 
man dictator, destroy the freedom of speech and press, 
and stop the true worship of God and Christ. 

But be of good courage ! The hand of Almighty God 
at Armageddon will smite all these enemies to the 
dust ! 

What, then, is the hope of the nations of the earth? 
Jehovah God points to Christ Jesus, the new Ruler of 
the world, and says : ' Behold my servant, in whom my 
soul is pleased. He shall show righteous judgment to 



JEHOVAH 



25 






the nations, and in his name shall the nations hope.' 
(Matt. 12:18-21) Having been warned, men are at 
liberty to join whatsoever organization they may wish; 
but let the people of good will who desire to sec right- 
eousness, peace, prosperity and life everlasting on the 
earth take their stand wholly on the side of God and 
his kingdom. There is no place of safety anywhere 
else. To take your stand on Jehovah 's side you do not 
need to join any human organization, but in the pri- 
vacy of your home devote yourself to God and his 
kingdom under Christ. Be diligent to study the Word 
of truth and learn the way of righteousness. Avoid all 
controversies and strifes. If riots and revolutions 
come, keep away from them. Deal honestly and justly 
with your fellow man, and worship and obey the Al- 
mighty God. There are on earth today millions of 
people of good will who desire to know and to do what 
is right, and those who follow the instructions given 
to them in the Word of God may be hid in the time of 
the great tribulation, and be carried through it safely, 
and then live for ever on the earth and never die. 
(Zeph. 2:2, 3) Hence it can be truly said, "Millions 
now living will never die. ' ' — John 8 : 51. 

Jesus said: "All that arc in the graves shall hear 
his voice, and shall come forth." (John 5 : 28, 29) In 
Acts 24: 15 it is written: "There shall be a resurrec- 
tion of the dead, both of the just and unjust." The 
general resurrection of dead mankind covers the period 
of the thousand years of Christ's kingdom, and within 
that period all in their graves will be brought forth 
and given a trial for life. Human perfection and eter- 
nal life on earth will be given to the obedient ones. 
The earth will be made glorious and a fit nlace for 
perfected man to live. "Jehovah prcservcth all them 
that love him; but all the wicked will he destroy." 



CHAPTER II 



HIS NAME 



JEHOVAH sent Jesus to earth more than 1900 years 
ago to then do a preparatory work looking to the 
ultimate vindication of the name of the Most 
High. Jesus, therefore, came in the name of Jehovah 
and as his duly accredited representative. Jesus testi- 
fied: "I am come in my Father's name." (John 5 : 43) 
Jesus was sent as a witness and must bear testimony 
to the truth of and concerning Jehovah's name and 
purpose. "When the man Jesus was thirty years of age 
Jehovah anointed him to be ruler of the world. When 
asked by the Roman governor, "Art thou a king?" 
Jesus replied: "To this end was I born, and for this 
cause came I into the world, that I should bear wit- 
ness unto the truth. " (John 18 : 37) During the three 
and one-half years in which he bore testimony to the 
truth before men Jesus emphasized the great truth 
that "the kingdom of heaven is at hand". In this 
statement he referred to himself as Jehovah's chosen 
and anointed one to rule, and which rule, when in full 
operation, is from heaven, because Christ Jesus, now 
divine, will ever be invisible to human eyes. 

At the conclusion of his earthly ministry Jesus rode 
into Jerusalem on a colt of an ass and presented him- 
self as King. The common people hailed him as king, 
crying out, ' ' Hosanna to the son of David ! ' ' (Matt. 21 : 
1-9) The clergy class and their allies rejected Jesus. 
Shortly thereafter Jesus directed his disciples to pre- 
pare for the celebration of the passover. On the four- 

26 



HIS NAME 



27 



teenth day of Nisan, as required by the law, Jesus 
and his disciples celebrated the passover. On that oc- 
casion and immediately following the passover Jesus 
instituted the memorial of his death, which took place 
on the same day: "And as they were eating, Jesus 
took bread, and blessed it, and brake it, and gave it 
to the disciples, and said, Take, cat; this is my body. 
And he took the cup, and gave thanks, and gave it to 
them, saying, Drink ye all of it: for this is my blood 
of the new testament, which is shed for many for the 
remission of sins. But I say unto you, I will not drink 
henceforth of this fruit of the vine, until that day 
when I drink it new with you in my Father's king- 
dom."— Matt. 26:26-29. 

Jesus told his disciples that he must go away, but 
that he would come again and receive them unto him- 
self. (John 14: 1-4) He invited these faithful disciples 
to share with him in his kingdom. (Luke 22:28-30) 
Why Jesus kept the passover feast, and why he em- 
phasized the fact of his own death and that of his 
coming kingdom, could not be clearly understood un- 
til the return of the Lord according to the promise 
made to his disciples. Jesus Christ was crucified on 
a tree as though he were a sinner; on the third day 
thereafter Jehovah raised him from the dead. 

Why did not Jesus begin his reign 1900 years ago? 
Why should he come the second time ? These questions 
can now be answered according to the Scriptures and 
understood by those who devote themselves to Jeho- 
vah. The answers thereto may be summed up in a few 
words, to wit: Jesus is the chosen One to carry out 
Jehovah's purpose, the chief or primary part thereof 
being the vindication of Jehovah 's name, and the sec- 
ondary part being the redemption, deliverance and 
salvation of the human race who will come to know, 



28 



JEHOVAH 



love and serve Jehovah. By his rebellion and wicked 
challenge Satan had put in issue the supremacy and 
the name of Jehovah God. 

Jehovah's name was exalted by all intelligent crea- 
tures prior to the rebellion of Lucifer. All knew and 
delighted in His illustrious fame and honorable reputa- 
tion. All knew that Jehovah was and is the source of 
life and that he is the unselfish Giver of every good 
and perfect gift. Such was the proper and happy state 
existing in the universe until lawlessness found a place 
in the heart of the creature whom Jehovah had made 
lord over a part of his organization. Coveting that 
which had not been given to him Lucifer exalted him- 
self, defied the Most High, and received for himself 
the title of Satan, and God set a time limit for the con- 
tinuation of Satan, at which time limit the wicked one 
must end. (Jer. 51 : 13) For centuries the name of Je- 
hovah has been reproached, dishonored and made in- 
famous by Satan and by his host of wicked angels and 
wicked men. The crisis has come, and from this time 
forth and for evermore the name of Jehovah shall be 
exalted. The wicked shall perish, and all who receive 
life everlasting must know and obey and honor and 
joyfully serve him whose name alone is Jehovah. His 
illustrious fame and honorable reputation must find a 
place in the mind of every creature that lives. He has 
taken out from amongst the nations of earth a people 
for his name, and to them is given the privilege of 
now proclaiming his great and honorable name. 

Centuries ago God began to bring his name before 
fallen men. He revealed to Moses his name Jehovah; 
then to Egypt Jehovah 'went to redeem unto himself 
a people and to make him a name'. (2 Sam. 7:23) 
God did not bodily appear in Egypt, but he sent Moses 
as his servant, and thus Jehovah appeared there in a 



HIS NAME 



29 



representative capacity. Egypt was a type of the 
world, and Pharaoh its ruler was a type of Satan, the 
god of this wicked world. Moses was a type of Christ 
Jesus, the great Prophet and Servant by whom Jeho- 
vah redeems a people for himself and causes the name 
of the Most High to be put in the right place in the 
mind of all intelligent creatures. 

In his due time Jehovah will cause all of Ms crea- 
tures to know his name and its meaning and to have 
in memory the time when he first revealed his name 
to man as Jehovah; and that memorable time dates 
from the time of his going to Egypt. A memorial 
marks a day or time certain when some great thing is 
done and which is to be ever afterwards remembered. 
Among the great things performed by Jehovah by his 
servant Moses were these : The revelation of His name, 
the making of the law covenant, the destruction of 
Pharaoh's organization, and the deliverance of the 
Israelites from that oppressive organization. The 
pivotal point of these great events was the slaying of 
the i>assover lamb, because it pointed to the One whom 
God had ordained should be the vindicator of his 
great and holy name. All the things performed in 
Egypt by man as God's representative and servant 
were incidental to the vindication of Jehovah's name, 
which is the all-important thing. For this reason Je- 
hovah said to Moses : ' ' This is my name for ever, and 
this is my memorial unto all generations." (Ex. 3 : 15, 
A.R.V.) Because the slaying and eating of the paschal 
lamb pointed to Jesus, the Vindicator, Jehovah said 
to Moses: "And this day shall be unto you for a me- 
morial, and ye shall keep it a feast to Jehovah: 
throughout your generations ye shall keep it a feast 
by an ordinance for ever." — Ex. 12: 14, A.B.Y. 



30 



JEHOVAH 



! 



"Whon the time came for the fulfilment of the type 
by the death of Jesus Christ he said to his disciples 
concerning the bread which he broke in their presence 
and asked them to cat : "This is [represents] my body, 
which is given for you: this do in remembrance of 
me." (Luke 22:19) The time must come, as Jesus 
knew, when his true followers must and would un- 
derstand that his faithfulness unto death, and his 
death in the place and stead of the sinner, were not 
merely to furnish the redemptive price for man, but 
also to prove his own qualifications to be the vindica- 
tor of Jehovah's name. Being thus perfected, Christ 
Jesus became Jehovah's "high priest for ever", the 
executioner of Satan and his organization, and the 
vindicator of Jehovah's name and "the author of eter- 
nal salvation unto all them that obey him". (Ileb. 
2 : 14; 5 : 6-10) The greatest thing to be kept in mem- 
ory is the name of Jehovah, and Paul intimated that 
at the coming of Jesus to the temple this important 
truth would be clearly understood. (1 Cor. 11 : 26) * By 
partaking of the "Lord's supper" until the coming of 
Christ Jesus to the temple of Jehovah his faithful dis- 
ciples have shown forth the Lord's death; but now 
these faithful ones gathered by the Lord Jesus unto 
himself are 'drinking the fruit of the vine with him 
new', and all are rejoicing and praising the name of 
Jehovah and must do so for ever. "Thy name, Lord, 
endurcth for ever; and thy memorial, Lord, through- 
out all generations. ' ' — Ps. 135 : 13. 

COVENANTS— LAW AND NEW 

Jehovah God made the law covenant by Moses as 
the mediator for Israel while in Egypt and at the time 
of the slaying of the paschal lamb. The inauguration 

♦See pages 109-116. 



HIS NAME 



31 



i 



of the law covenant took place in the season of Pente- 
cost, or about fifty days after the Israelites were 
brought out of Egypt and had come to Mount Sinai 
(Mount Horeb).— Ex. 19: 1. 

The making of the new covenant was marked by the 
death of Jesus, the antitypical passover lamb, on the 
fourteenth day of Nisan, A.D. 33. The inauguration of 
the new covenant is marked by the final outpouring of 
the holy spirit "upon all flesh". (Joel 2: 28, 29; Acts 
2: 16-18) The "Lord's supper" as a memorial of his 
death, instituted in A.D. 33, and for centuries there- 
after observed by his faithful followers, calls attention 
to the making of the new testament or new covenant 
and keeps the same in memory. ' ' For this is my blood 
of the new testament, which is shed for many for the 
remission of sins." (Matt. 26:28) "After the same 
maimer also he took the cup, when lie had supped, say- 
ing, This cup is the new testament in my blood : this do 
ye, as oft as ye drink it, in remembrance of me." — 
1 Cor. 11 : 25. 

From and after the year 1919 (A.D.), and partic- 
ularly from 1922, until Jehovah's witnesses pass from 
the earth, the "Lord's supper" not only calls atten- 
tion to the death of Jesus the Redeemer and Vindi- 
cator, but also directs attention to the inauguration of 
the new covenant, which covenant operates to the vin- 
dication of Jehovah's name. 

CONSPIRACY 

Satan and all of his earthly representatives, mean- 
ing Pharaoh and his subjects who obeyed him, had 
formed a conspiracy to destroy the Israelites and to 
thus prevent them from being a nation. (Ex. 1 : 15, 16; 
2: 23, 24) God heard the cries of the Israelites, and 
the law covenant made by him for Israel was an as- 



82 JEHOVAH 

surance in type that for Jehovah's name's sake that 
people would be brought forth and preserved. The 
Abrahamic covenant was involved, beeause Jehovah 
had given his word that he would bring forth a seed; 
and now Jehovah had respect to his covenant with 
Abraham.— Ex. 2:24, 25; 6:4, 5. 

At the time of the making of the new covenant Sa- 
tan and his crowd, including his earthly priests and 
clergymen, conspired to destroy Jesus. (Matt. 21: 38) 
In carrying out this conspiracy Jesus, the antitypical 
lamb of God, was slain, but Jehovah preserved the 
ones with whom his new covenant was made. (John 
17: 11-15; Phil. 2: 9-11) At the inauguration of the 
new covenant again a conspiracy is formed by Satan 
and his crowd, including his Eoman Catholic hierarchy 
and other religionists, to kill those who faithfully 
praise the name of Jehovah and to thereby "cut them 
off from being a [holy] nation", and overt acts were 
and are now being committed in furtherance of that 
wicked conspiracy. (Ps. 83: 1-18; 1 Pet. 2: 9, 10; Zeeh. 
13 : 7-9) Jehovah has preserved his faithful and hid- 
den ones who are in the covenant, because they are 
under the shadow of his wing and have been selected 
for his purpose; and, they continuing faithful, he will 
preserve them for ever. — Pss. 91 : 1-4; 145 : 20; Isa. 54: 
17; 42:6,7. 

VENGEANCE 

Jehovah expressed his vengeanee against Satan's 
organization by slaying the firstborn of Egypt at the 
time the paschal lamb was killed. At the death of Je- 
sus, the antitypical passover lamb, the firstborn of 
antitypical Egypt, that is to say, of this world, did 
not die. The reason therefor now clearly appears and 
shows that the time is rapidly approaching when the 



HIS NAME 



33 



firstborn of antitypical Egypt must die. As the blood 
of the passover lamb sprinkled on the doorposts of the 
houses in Egypt signified life and preservation to those 
who remained inside the house and under the protec- 
tion of that blood-sign, so those trusting in the pre- 
cious blood of Christ Jesus, and who have been in and 
who remain in the new covenant, have this added as- 
surance of life and preservation; hence the "Lord's 
supper" properly celebrated by such for centuries 
past has 'shown forth the Lord's death till he come' 
and has been a guarantee of their preservation. 

Now, however, the Lord has come, and his shed 
blood in a marked degree bespeaks that this is the day 
of Jehovah's vengeance and destruction of Satan's 
firstborn of this world. It is the day of God's venge- 
ance; hence all who properly celebrate the Lord's sup- 
per now must certainly show their consistency by pro- 
claiming the day of the vengeance of our God against 
the enemy 's firstborn who are not under the blood. This 
must be done in fulfilment of the divinely given com- 
mandment: "Proclaim the acceptable year of the Lord, 
and the day of vengeance of our God; to comfort all 
that mourn." (Isa. Gl:2) As Aaron acted as the 
mouthpiece and proclaimer for Moses (who was a 
type of Christ Jesus) in proclaiming the vengeance of 
God against Pharaoh and his organization, even so 
now those in the covenant with Christ Jesus must like- 
wise proclaim the vengeance of God against Satan's 
firstborn and all of his organization, because they 
"have the testimony of Jesus Christ" and keep God's 
commandment. (Ex. 4:22, 23; Eev. 12:17) Those 
who would partake of the Memorial supper and then 
fail or refuse to obey the commandments to be Jeho- 
vah's witnesses would thereby partake unworthily: 
"For he that eateth and drinketh unworthily, eateth 



31 



JEHOVAH 



HIS NAME 



35 



and drinkcth damnation to himself, not discerning the 
Lord's body."— 1 Cor. 11: 29. 

SHEPHERDS 

The Egyptians hated shepherds, and for that rea- 
son refused to eat with the Hebrews, such being an 
abomination unto the Egyptians. (Gen. 43 : 32; 46 : 34) 
When Jehovah 's time came to make a name for him- 
self in Egypt he sent a shepherd down there to de- 
liver his testimony, to lead out the people from Egypt 
and to act as the law covenant's mediator. Satan and 
his earthly crowd hate the servants of Jehovah God 
who bring the divinely provided food to His flock and 
thus act in the capacity of undershepherds, which 
hatred is especially made manifest in this present day. 

At the time of the making of the new covenant, and 
also at the time of the inauguration thereof, Jehovah 
God sends the "good shepherd", the "chief shep- 
herd", Christ Jesus, and both Christ Jesus and those 
to whom he commits the work of carrying the divinely 
provided food to the people, who hunger for right- 
eousness, are wickedly hated by Satan and all his 
earthly priests, clergymen and dupes. (John 10:11; 
1 Pet. 5:2-4) This is further proof that those who are 
with Christ Jesus at the temple must bear and do 
bear or carry the fruits of the kingdom, that is to 
say, the life-giving truths of God's Word, to those 
in the world who have the hearing ear, and at the same 
time declare God's vengeance against the enemy and 
his organization, and that such faithful ones will be 
and are hated and persecuted by Satan and his serv- 
ants. The Roman Catholic hierarchy and others of 
like stripe now manifest their wickedness and hatred 
against Jehovah's witnesses because these witnesses 






speak that which is to the honor of the name of Jeho- 
vah God and the Lord Jesus Christ.— John 15: 19-23. 
The shepherd Moses was in the mount of Horcb 
(Sinai) when Jehovah drew him aside by attracting 
him to the burning bush and there spoke to him and 
directed Moses to go to Egypt and to deliver the testi- 
mony of God to Pharaoh. It was in that mountain 
at that time that Jehovah referred to the inauguration 
of the law covenant when he, addressing Moses, said: 
"Certainly I will be with thee; and this shall be a 
token unto thee, that I have sent thee : ^Yhen thou hast 
brought forth the people out of Egypt, ye shall serve 
God upon this mountain." (Ex. 3:1-12) Jehovah 
made the new covenant at the death of Jesus, and now 
he discloses to Ins faithful ones at the temple that the 
new covenant is inaugurated at Mount Zion, where 
tho 144,000 followers of Christ Jesus arc gathered by 
Christ Jesus unto himself. (Rev. 14: 1-3) The faith- 
ful remnant now celebrate the Lord's supper at Mount 
Zion, that is, in Jehovah God's organization, rejoicing 
at the inauguration of the new covenant, and they 
continue to proclaim the name of Jehovah. — Heb. 12 : 
22-25. 

TEE LAND 

God's covenant with Abraham is the uncondition- 
al promise, and which promise is irrevocable, that Je- 
hovah will carry into operation his purpose to bless 
all the families of the earth through his seed. (Gen. 
12 : 3; 22 : 18) Satan for a long while has been god or 
ruler over the earth, but Jehovah's purpose is that Sa- 
tan 's rule now must for ever end, and Jehovah takes 
over the earth and its fullness for himself and gives 
all this to his beloved Son. To Abraham Jehovah said: 
"Tor all the land which thou seest, to thee will I give 



36 



JEHOVAH 



HIS NAME 



37 



it, and to thy seed for ever." (Gen. 13: 15) In this 
prophetic statement made to Abraham by Jehovah 
Abraham represented God, while his seed referred to 
His Christ. (Gal. 3: 16-29) Now he whose right it is 
to rule has come, and Jehovah God has installed him, 
Christ Jesus, upon his throne, and he has begun his 
rule. (Ezek. 21:27; Pss. 2:6; 110:2) Jehovah will 
now completely and for ever deprive Satan and his 
crowd of every part of the earth and will completely 
fulfil his word addressed to his Beloved, the Seed, to 
wit: "Ask of me, and I shall give thee the [nations] 
for thine inheritance, and the uttermost parts of the 
earth for thy possession. Thou shalt break them with 
a rod of iron; thou shalt dash them in pieces like a 
potter's vessel." (Ps. 2:8, 9) Christ Jesus is there- 
fore the rightful possessor of all the earth. 

There is no Scriptural reason to conclude that the 
man Abraham and his descendants will inherit the 
earth. God's promise to Abraham was fulfilled in 
miniature and in a typical manner, but the greater 
fulfilment is to those of Jehovah's organization. The 
earth is Jehovah's, and the fullness thereof . (Ps. 24: 1) 
The overlordship of the earth now belongs to Christ 
Jesus, the Seed of Abraham, whose right it is to rule, 
because Jehovah has given it to him. Christ Jesus is 
Jehovah's heir of all things, and those of his royal 
house are joint-heirs with him. (Kom. 8 : 16, 17) "When 
God said to Abraham, 'I will give unto thee and unto 
thy seed after thee the land,' clearly the meaning 
thereof is that Abraham in type was given the land 
and his Seed, the Christ, will possess it for ever. 

Of and concerning his faithful and obedient follow- 
ers Christ Jesus spoke, saying: "Blessed are the meek: 
for they shall inherit the earth. " (Matt. 5:5) In 1914 
Jehovah gave to Jesus the whole earth and the right 









to rule the same. Later Jesus gathered unto himself 
the faithful and brought them into the temple, and 
those of the remnant who continue faithful to the end 
shall participate in this great and marvelous gift. 
Christ Jesus is now at the temple in the kingdom with 
his followers and, to be sure, it is a time of rejoicing, 
pictured by the 'drinking of the wine new with him in 
his Father's kingdom'. Jehovah has therefore ful- 
filled his promise to give all the land to the seed of 
Abraham, that is, to Christ Jesus ; and the "meek" 
mentioned by the Lord who shall inherit the land, be- 
ing the teachable and obedient ones, that is to say, the 
faithful members of his body, these inherit the earth 
with him for ever. 

Nor is there any Scriptural reason to conclude that 
Abraham and the other faithful men of old shall 
ever be changed from human to spirit creatures, as was 
once thought. Their position, as the Scriptures clearly 
show, will be that of "princes in all the earth", that 
is to say, the visible governors of earth, the direct rep- 
resentatives of Christ to whom God has given the 
earth as his inheritance, and as such princes they will 
rule under Christ and rule in righteousness. (Ps. 
2:6-8; Isa. 32:1) The faithful remnant now taught 
of Jehovah God see that the kingdom is here, that 
righteousness in the earth must and will shortly be in 
full control, all of which will constitute a vindication 
of Jehovah's name, and therefore these faithful ones 
rejoice and sing the praises of Jehovah and declare 
his mighty doings amongst the people. The meeting of 
the faithful remnant with the new princes in the earth 
will be a joyful one, and they are looking forward to 
it with joyful anticipation. — Ps. 45 : 16. 



JEHOVAH 



HIS NAME 



39 



MOSES 

When Moses was a young man lie fled from Egypt. 
Later lie became the keeper of the flock of his father- 
in-law Jethro. While herding the flock at the base 
of Mount I-Ioreb he saw a miracle performed. A flame 
of fire enveloped a bush, and yet the bush was not 
burned. It was then that the Most High revealed his 
name Jehovah to Moses. There Jehovah began to dis- 
close his purpose to vindicate his holy name. He 
ordered Moses to return to Egypt, there to serve notice 
on Pharaoh and then to lead the Israelites out of 
Egypt and bring them to Mount Horeb to worship 
Him. The Scriptures do not disclose that the Israelites 
in Egypt were crying unto Jehovah, but that they 
were crying against their oppressors and Jehovah 
heard them. He said to Moses: "Now therefore, be- 
hold, the cry of the children of Israel is come unto 
me: and I have also seen the oppression wherewith 
the Egyptians oppress them. Come now, therefore, 
and I will send thee unto Pharaoh, that thou mayest 
bring forth my people, the children of Israel, out of 
Egypt."— Ex. 3:9, 10. 

Moses feared that the people of Israel would not 
believe that he was sent by Jehovah God: "And Moses 
answered and said, But, behold, they will not believe 
me, nor hearken unto my voice: for they will say, 
The Lord hath not appeared unto thee." (Ex. 4:1) 
Thereupon Jehovah gave Moses the power to perform 
three signs or miracles, "that they may believe that 
the Lord God of their fathers, the God of Abraham, 
the God of Isaac, and the God of Jacob, hath appeared 
unto thee." (Ex. 4:5) The three signs or miracles 
were these: (1) The turning of Moses' rod into a 
serpent; (2) the leprous hand; and (3) the turning 
of water into blood. Each one of these signs carried 






a message or proclamation that was 'a voice, or testi- 
mony, from Jehovah' making known his purpose to 
vindicate his name. Probably Moses did not under- 
stand that purpose; but he had great faith and obeyed 
Jehovah, and by so doing received Jehovah God's 
approval. 

In sending Moses to Egypt and using him in con- 
nection with the Israelites Jehovah used certain things 
and creatures which symbolically represent greater 
tilings to come. Moses represented Christ Jesus at 
times. God caused Moses to write : ' ' The Lord thy God 
will raise up unto thee a Prophet from the midst of 
thee, of thy brethren, like unto me; unto him ye shall 
hearken." (Deut. 18: 15) Confirming this Jesus said: 
"Moses . . . wrote of me." (John 5:46) Jesus so 
taught his disciples, and Peter testified accordingly 
that Moses was a type of Christ Jesus. (Acts 3:22) 
In some parts of the picture made by Jehovah Moses 
represented, not Christ Jesus the Head, but the fol- 
lowers of Christ in the covenant with Jehovah, and 
particularly those on earth at the second coming of 
Christ. 

Pharaoh and his organized world power pictured 
or represented Satan and his cruel organization. It 
was in Egypt, the symbol of Satan's world, that the 
Israelites, God's chosen people, were domiciled, having 
been sent there by Jehovah that his purpose might be 
carried out. The Israelites primarily represented Je- 
hovah's chosen people in Christ, and secondly all of 
those who take their stand on the side of Jehovah God 
and who maintain their integrity toward him. It has 
been in these latter days, at the present time, that the 
Almighty God has revealed his name Jehovah and 
caused his people to understand the significance there- 
of. This he has done at the time of sending Christ 



40 



JEHOVAH 



Jesus to his temple to judge and deliver his own people 
and to judge and destroy Satan's organization. The 
fulfilment of the prophecy which Jehovah has revealed 
to his people is good reason for them to expect to find 
that the three signs performed by Moses have been 
wrought by Christ Jesus, the Greater-than-Moses, and 
that the understanding thereof may now by the grace 
of the Lord be had by the temple class. If so, such is 
a further proof that Jehovah has sent Christ Jesus 
to his temple for judgment and that judgment is now 
in progress. 

THE SIGNS 

The three signs Moses performed before the Israel- 
ites, and in this Aaron was associated with him. Two 
of those signs were performed before Pharaoh. Jeho- 
vah would first supply the evidence and convince the 
Israelites that he had sent Moses to them, and then he 
would also give proof to Pharaoh as a warning to him 
and his organization. Both the Israelites and Pharaoh 
must know that Jehovah is the Almighty God. Both 
the people of Jehovah and those of Satan's organiza- 
tion must now be informed that Jehovah is God. The 
first sign was the rod of Moses which was thrown to 
the ground and became a serpent. As a herder of 
sheep Moses carried a shepherd's rod. This was used 
in connection with the first sign. (Ex. 3:1) "And 
the Lord said unto him, What is that in thine hand? 
And he said, A rod. And he said, Cast it on the 
ground. And he cast it on the ground, and it became 
a serpent; and Moses fled from before it. And the 
Lord said unto Moses, Put forth thine hand, and take 
it by the tail. And he put forth his hand, and caught 
it, and it became a rod in his hand: That they may 
believe that the Lord God of their fathers, the God of 



HIS NAME 



41 



Abraham, the God of Isaac, and the God of Jacob, hath 
appeared unto thee. ' ' — Ex. 4 : 2-5. 

The time had come for Jehovah to send his de- 
liverer to Egypt to make for Himself a name. He had 
selected Moses for this purpose to deliver his testi- 
mony to the Israelites, and Moses had raised the ques- 
tion as to whether or not the Israelites would hear 
him and believe that the Lord had appeared unto him. 
The fulfilment of this prophetic picture began in A.D. 
1014. The time had then come for Jehovah to send 
forth his beloved Son, whom Moses pictured, to make 
for himself, Jehovah, a name. It was then that he 
placed Christ Jesus his King upon his holy hill in 
Zion. (Ps. 2:G) It was then that he sent him forth to 
rule amongst the enemy. "The Lord shall send the 
rod of thy strength out of Zion : rule thou in the midst 
of thine enemies." (Ps. 110:2) That was the appro- 
priate time for Jehovah to propound the question to 
the Christ: "What is that in thine hand?" 

Moses held a shepherd's rod in his hand. The shep- 
herd's rod of Mcses could bo used as a weapon against 
beastly and human enemies. It was a rod that could be 
used as a scepter. (Ezck. 19:14) Concerning his cecond 
coming as Judge and King, Christ Jesus said: 'When 
the Lord shall come in his glory, and all his holy 
angels with him, then will he sit upon his throne of 
glory,' and that would be the time that he would as 
a shepherd divide the sheep from the goats. (Matt. 
25: 31-46) He began his reign in 1914, but it was in 
1918 when he came to the temple for judgment and 
for the separation of the ' ' sheep ' ' and ' ' goats ' '. He is 
sent to shepherd the nations, and his rod appears then 
to be "a rod of iron". (Ps. 2:9) Concerning the 
"birth of The Nation", or beginning of the Kingdom, 
it is written: "And she brought forth a son, a man- 



42 



JEHOVAH 



child, who was about to shepherd all the nations with, 
a sceptre of iron." (Rev. 12:5, Ilolh.) These scrip- 
tures prove that the rod or scepter is a symbol of au- 
thority and power which Jehovah has delegated to 
Christ Jesus and to be used to carry out Jehovah's 
purpose. 

Referring now to the picture: At the command 
of Jehovah Moses cast his rod on the ground. This 
could not mean the casting away or letting go of all 
power and authority by Jehovah or by Christ Jesus 
that wickedness might run riot. Long before Moses 
performed this sign Satan, who possessed the power 
to rule, had rebelled against Jehovah and had chal- 
lenged Jehovah to put on earth men who would main- 
tain their integrity toward God. The wicked one 
thereafter continued to operate in heaven as well as 
on earth. (Job 1:6, 7) Satan in this picture made at 
Egypt is represented by Pharaoh who was then oppos- 
ing God's power. Moses represented Christ Jesus; and, 
at the end of the time of Satan's rule without inter- 
ference, Christ is sent forth to begin his reign. It 
would be inconsistent for Christ Jesus then to let go 
his power and authority to rule and at the same time 
fulfil Jehovah's commandment, to wit, "Rule thou 
in the midst of thine enemies." On the contrary, the 
casting of the rod to the ground or earth by Moses 
pictured the projecting or extending of the active 
power of Christ Jesus to things pertaining to the 
earth. Thus he did when the war in heaven took place 
and the casting of Satan and his angels down to the 
earth. (Rev. 12:7-10) Thereby Christ Jesus made all 
of his enemies his footstool, that is to say, confined 
them to the earth and its vicinity. 

No longer arc there any enemies in heaven; and now 
there is but one center of disturbance, to wit, the 



HIS NAME 



43 



earth, where Christ Jesus keeps a watchful eye upon 
the enemy and by his power holds the enemy in re- 
straint until God's due time for the enemy and his 
organization to be destroyed. Casting the rod to the 
earth or ground had nothing to do with the permission 
of evil or wickedness which began long before the pic- 
ture was made in Egypt. The 'voice of the sign' speaks 
a message relating to the coming of the Greater-than- 
Mcses to deliver God's creatures, and this is done cen- 
turies after wickedness has been in the world. 

Immediately after Moses cast his rod to the ground 
"it became a serpent". It was the rod that became 
the serpent when it reached the ground or earth. The 
serpent is a symbol of evil, but not always a symbol 
of wickedness. The power and authority of Jehovah 
delegated to his beloved Son now takes on the form of 
evil to the things pertaining to the earth, that is to 
say, to Satan's organization, which is now confined to 
the earth. Evil is that which is hurtful and brings 
distress, adversity, affliction and sorrow upon the one 
against whom it is used. Jehovah God exercises his 
power to inflict punishment or to enforce his judg- 
ment, and such results in evil or that which hurts the 
wrongdoer; but that evil is righteously used. Jehovah 
says: "I form the light [for the righteous], and create 
darkness [for the wicked, my enemies] ; I make peace 
[Roth.: prosperity] [for the remnant], and create evil 
[for Satan and his organization]. I the Lord do all 
these things." (Isa. 45:7; sec also Pss. 97:11; 82: 
5-7; 107:10; Jndc 13; also The Watchtower, 1930, 
pages 13], 147) All wrongdoing or wickedness results 
in evil to someone, but not all evil is wrong. When Je- 
sus punishes his enemies, that is evil administered in 
righteousness. The Scriptures therefore support the 
conclusion that the casting of the rod to the ground 



44 



JEHOVAH 



and its becoming a serpent foreshadowed the extension 
of Jesus' power and authority and activities to the 
earth, which become serpent-like or hurtful to Sa- 
tan's organization. 

This conclusion is fully supported by Revelation 
9 : 11 : "And they [the locusts, the remnant, Jehovah's 
witnesses] had a king over them, which is the angel of 
the bottomless pit, whose name in the Hebrew tongue 
is Abaddon [that is, Destroyer], but in the Greek 
tongue hath his name Apollyon." Christ Jesus is that 
king, and as such he commands his organization and 
he inflicts punishment, which is evil, upon Satan's 
organization. (See Light, Book One, page 145.) Even 
"the horses" in the army of the Lord inflict evil like 
serpents, as it is written: "For their power is in their 
mouth, and in their tails: for their tails were like unto 
serpents, and hod heads, and with them they do hurt." 
(Rev. 9:19) Concerning those who become the ene- 
mies of Jehovah he says: "For, behold, I will send 
serpents, cockatrices, among you, which will not be 
charmed, and they shall bite you, saith the Lord." 
(Jer. 8:17) "And though they hide themselves in 
the top of Carmel, I will search and take them out 
thence; and though they be hid from my sight in the 
bottom of the sea, thence will I command the serpent, 
and he shall bite them." (Amos 9 : 3) The Scriptural 
evidence is therefore conclusive that the 'rod cast to 
the ground, and which became a serpent', pictures 
power and authority from Jehovah which he had dele- 
gated to Christ Jesus and which is being used against 
the enemies of Jehovah now confined to the earth. 

THE HAND 

The first and third signs were performed before 
Pharaoh. The second sign was concerning the hand. 



HIS NAME 



45 



' 



"And the Lord said furthermore unto him, Put now 
thine hand into thy bosom. And he put his hand into 
his bosom; and when he took it out, behold, his hand 
was leprous as snow. " (Ex. 4 : G) Manifestly the hand 
in such an instance was used as a symbol to teach 
Moses and others of God's chosen people a specific les- 
son. There seems to be no good reason why the sign 
of the leprous hand should be performed before Pha- 
raoh, and there is no record that it was performed be- 
fore him. This seems plainly to teach that the sign 
pertaining to the hand is one of the means employed 
by Jehovah to testify to his selected people, and to 
them alone, and is to inform them, that they may be 
equipped for his service. 

"What is the symbolic meaning of the hand of Moses 
as hero used in this picture? It has been said that 
the hand is a symbol of divine power always, but the 
Scriptures do not at all times support that conclusion. 
The Scriptures show that when Jehovah puts his hand 
upon a creature, such means that Jehovah has selected 
that creature and clothed him with authority to per- 
form certain duties in the execution of God's purpose. 
Jehovah has selected Christ Jesus as his special elect 
servant whom he uses to execute his judgments, and 
therefore he is symbolically the "hand" of Jehovah. 
"If I whet my glittering sword, and mine hand take 
hold on judgment, I will render vengeance to mine 
enemies, and will reward them that hate me." (Deut. 
32:41) All just powers reside in Jehovah; and the 
fact that he has committed to his beloved Son all 
power in heaven and in earth is further proof that 
Christ Jesus is the elect instrument of Jehovah to exe- 
cute his purposes and hence symbolically represented 
by Jehovah's hand laid upon him. 



46 



JEHOVAH 



Ezekiel had a vision concerning which he said: "An 
hand was sent nnto me; and, lo, a roll of a book was 
therein." (Ezek. 2:9, 10) The roll or book is a sym- 
bol of a message or testimony of Jehovah, and its 
being in a hand symbolically says: 'This testimony 
is provided by the power or spirit of Jehovah, and 
this is his means of making it known.' When the 
time came for Ezekiel the priest to begin his service 
he says concerning the same: 'And the hand of the 
Lord was upon me.' (Ezek. 1:3) "And the hand of 
the Lord was there upon me; and he said unto me, 
Arise, go forth into the plain, and I will there talk 
with thee." (Ezek. 3: 22) When the time came for 
Ezekiel to proclaim the prophecy concerning the royal 
house, it is written, "the hand of the Lord was upon 
me." (Ezek. 40: 1) In these texts "the hand of the 
Lord ' ' clearly means that Jehovah has bestowed upon 
his creature divine favor and authority to represent 
him in bearing his testimony, and this he has done by 
and through Christ Jesus, who is his chief means of 
carrying out his purposes, or his "right hand". 

When the hand of a creature is employed or used 
the symbol clearly teaches a different thing. Let it be 
kept in mind that it was Moses' hand that he put 
into his bosom and which there became leprous. For 
two reasons that hand could not represent divine 
power: (1) because it was the hand of a creature; 
and (2) because divine power cannot become leprous. 
Nor could the hand that became leprous represent 
anything in the heavenly or invisible part of Jeho- 
vah's organization, because that part of his organiza- 
tion never becomes sinful or displeasing to Jehovah 
God. The conclusion, therefore, must be that the hand 
of Moses represents something pertaining to the fol- 



HIS NAME 



47 



lowers of Christ Jesus while they are on earth and 
while in an imperfect condition. 

For the foregoing reasons the following definition 
is given of the symbolic meaning of the hand: The 
hand of a creature on the earth, which creature is in 
a covenant with Jehovah, symbolically represents the 
divinely provided ways and means or equipment of 
that creature to actively engage in the service of Je- 
hovah. In support of this definition the following is 
submitted : Moses was being sent to Egypt, not to de- 
liver his own message, but to deliver Jehovah's testi- 
mony. Jehovah had provided the ways and means and 
had equipped Moses to do that service. For Moses to 
become negligent or slothful in the performance of 
that service after having undertaken it would have 
been sin, and sin is symbolized by leprosy. Such neg- 
ligence or indifference would be illustrated by putting 
the hand in his bosom, even as Moses did. "A sloth- 
ful man hideth his hand in his bosom, and will not so 
much as bring it to his mouth again." (Prov. 19: 24) 
(See also Proverbs 26:15.) He who would thus do 
would become poor and an unfruitful servant. "He 
becometh poor that dealeth with a slack hand, but 
the hand of the diligent maketh rich." (Prov. 10:4) 
These scriptures definitely prove that the hand is a 
symbol of activity and service and that when it be- 
comes inactive disintegration always follows. 

This miracle or sign God gave, and it was being 
performed chiefly for the benefit of God's covenant 
people on earth at the end of the world, hence in- 
tended to teach them a special lesson. (Rom. 15:4) 
These covenant people, particularly the remnant, God 
has taken out for his name's sake, and has provided 
them with the ways and means and equipped them to 
bear his testimony to the world. To be negligent or 



48 



JEHOVAH 



slothful in the performance of that service would be 
sinful. Jesus tells of the "wicked and slothful serv- 
ant" who was disapproved. (Matt. 25: 26) Jehovah's 
witnesses are admonished to be "not slothful in [the 
King's] business"; but "fervent in spirit; serving the 
Lord". (Rom. 12: 11) "That ye be not slothful, but 
followers of them who through faith and patience in- 
herit the promises." (Heb. 6: 12) "The desire of the 
slothful killeth him; for his hands refuse to labour." 
(Pro v. 21:25) These scriptures show that unfaith- 
fulness and inactivity on the part of the servant re- 
sult in sin and death, whereas zeal and faithfulness in 
service bring the promised reward. 

The picture made by Moses, however, more par- 
ticularly concerns those of God's covenant people who 
will ultimately prove their faithfulness. That does 
not mean that a time would not come when they would 
be in an unclean condition. There was a period of 
slothfulness in the Lord's service on the part of the 
consecrated and to which the Lord Jesus referred in 
the parable of the virgins and said: 'When all the 
virgins slumbered and slept.' (Matt. 25:5) During 
the World War and for some time thereafter the con- 
secrated were fearful, and there was very little testi- 
mony delivered. That slothfulness and negligence or 
lack of vigorous activity in using divinely provided 
ways and means to serve Jehovah God brought the 
consecrated into a leprous or unclean condition. "A 
leprous man ... is unclean. . . . And the leper in 
whom the plague is, his clothes shall be rent, and his 
head bare, and he shall put a covering upon his upper 
lip, and shall cry, Unclean, unclean." — Lev. 13 : 44, 45. 

It was in the year 1922 that the Lord revealed to his 
covenant people their uncleanness resulting from in- 
activity in service. A picture thereof was set forth 



HIS NAME 



49 



in the prophecy of Isaiah wherein that prophet rep- 
resented God's covenant people, and which prophet 
represented God's covenant people as saying: "Then 
said I, Woe is me! for I am undone; because I am 
a man of unclean lips, and I dwell in the midst of a 
people of unclean lips, for mine eyes have seen the 
King: the Lord of hosts." (Isa. G: 5) That unclean- 
ness clearly was due to lack of activity or to slothful- 
ness in the use of the divinely provided ways and 
means to deliver the testimony of Jehovah, and this is 
shown by the fact that the prophet was cleansed by 
lire being put upon his lips: "Then flew one of the 
seraphims unto me, having a live coal in his hand, 
which he had taken with the tongs from off the altar; 
and he laid it upon my mouth, and said, Lo, this hath 
touched thy lips, and thine iniquity is taken away, 
and thy sin purged. ' ' — Isa. 6 : 6, 7. 

The hand of Moses in his bosom particularly rep- 
resented the period of time from 1918 to 1919 in- 
clusive when there was little or nothing done in the 
way of giving the testimony of Jehovah. God told 
Moses to take his hand out of his bosom, and when he 
took it out then he discovered that it was as leprous 
as snow; and God told him to again put his hand into 
his bosom. "And he said, Put thine hand into thy 
bosom again. And he put his hand into his bosom 
again, and plucked it out of his bosom; and, behold, 
it was turned again as his other flesh." (Ex. 4:7) 
The command of Jehovah here given teaches that Je- 
hovah would not completely cast away his people, but 
that if, when informed of their unclean condition, 
they then manifested repentance and became zealous 
for the Lord he would again bring them into his favor. 
Note that the record is that the first time he "took" 
his hand out of the bosom, but the second time Moses 



50 



JEHOVAH 






HIS NAME 



51 



"plucked it out of his bosom", which latter action 
indicates that he did so quickly and with energy and 
with a zeal peculiar to the Lord's house. "When in 
1922 Jehovah's covenant people discovered their un- 
cleanness because of their inactivity in God's service, 
as was prophesied by Isaiah, they immediately be- 
came active and the service work went forward from 
that time with energy and zeal. 

No cure for the disease of leprosy has ever been 
found by man. The only cure is by the power of Je- 
hovah, and he cures only those who obey him. "Chris- 
tendom," like King Uzziah, was willfully disobedient 
to Jehovah and will never be cured of the deadly 
malady symbolized by leprosy. (2 Chron. 26:16-23) 
The hand of Moses was healed only after full obedi- 
ence to the commandment of Jehovah. The covenant 
people of Jehovah can be healed and kept clean only 
by the willing obedience and unselfish devotion to Je- 
hovah. 

The third "sign" performed by Moses was the 
pouring out of water from the Nile river upon the 
ground, and its turning to blood. (Ex. 4:8,9) As 
this was, in effect, the same as the first of the ten 
plagues upon Egypt, the turning of the water to blood 
is explained later herein in connection with the ten 
plagues.* 

CONSISTENCY 

Returning now to the shed blood which was used to 
put God 's covenant in force toward his people : If the 
blood of the new covenant has been sprinkled and that 
covonant has been inaugurated, then it necessarily fol- 
lows that Jehovah has brought forth and made mani- 
fest the ones mentioned as "a people for his name" 

•See pages 08-61. 



and that he has given them "a new name" (Acts 15: 
14; Isa. 62: 2) ; and upon none other than his covenant 
servant people does God confer that honor. Such 
faithful members of the remnant yet on earth now 
partake of the "Lord's supper" at Mount Zion, drink- 
ing the new wine with the Chief One of the royal house, 
because they have had his invitation and entered into 
the joy of the Lord. (Matt. 25: 21) They must now 
be consistent and act their part and speak their part 
as a people for Jehovah's name; otherwise they are 
not acting in harmony with the drinking of the wine 
new, the symbol of the blood of the new covenant. 
They must now therefore preach Jehovah God's name 
and his kingdom. This is not discretionary, but it 
is absolutely mandatory. 

It would not be permissible to ask for a license 
or a permit to be issued by worldly institutions to 
preach the gospel of God's kingdom any more than it 
would have been proper for Moses and Aaron to ask 
permission of Pharaoh to worship God. "And after- 
ward Moses and Aaron went in, and told Pharaoh, 
Thus saith the Lord God of Israel, Let my people go, 
that they may hold a feast unto me in the wilderness." 
(Ex. 5:1) On other occasions Moses and Aaron de- 
livered a like message to Pharaoh. (Ex. 7:16; 8:1; 
9:1) Such, however, was not a request that Pharaoh 
or his officers should issue a permit or license to wor- 
ship or to serve Jehovah, but the same constituted a 
demand made by the express commandment of Jeho- 
vah that Pharaoh and his officers must quit interfer- 
ing with the chosen people of God in the exercise of 
their liberty to freely worship and serve Jehovah. 
Even so now the people taken out for Jehovah's name, 
to wit, the remnant, arc sent forth by Jehovah and 
commanded to bear testimony before the rulers, and 



52 



JEHOVAH 



HIS NAME 



53 



it would be wholly inconsistent for them to ask the 
rulers if they might preach the gospel, but it is their 
business to demand that Satan and his representa- 
tives cease their interference with Jehovah's witnesses 
in delivering the gospel of his kingdom. 

Pharaoh not only was notified of God's purpose, 
but was granted full time and opportunity to identify 
himself as God's enemy by 'putting on the garments' 
and showing on which side he stood. He was notified 
and warned of what God would do if he continued to 
interfere with His people, and notwithstanding this 
notice and warning lie continued to harden his heart: 
"And the Lord said unto Moses, Pharaoh's heart is 
hardened, he refuseth to let the people go." (Ex. 
7:14) Now the earthly representatives of Satan are 
given full warning, time and opportunity to put on 
the garments of identification before Jehovah takes 
final action against them. The supremacy of Jehovah 
must be made known to the rulers, and his witnesses 
must declare God's supremacy and the greatness of 
his name throughout the earth. (Ex. 9:16, Lceser) 
It therefore must be displeasing to Jehovah God for 
anyone to ask permission of the antitypical Pharaoh 
and his officers that he might go about and preach the 
gospel. Since God has commanded this notice of warn- 
ing to be given, Jehovah 's servants must obey his com- 
mandments. 

The rod of Moses became a serpent when cast down 
before Pharaoh and was a symbolic warning of the 
woes to come upon Pharaoh and his organization, cul- 
minating in the destruction of the firstborn of Egypt 
and the destruction of Pharaoh 's host in the Red sea. 
In the year 1918 the Lord Jesus came to the temple 
for judgment, to which high position Jehovah had as- 
signed him. He there appears as Jehovah's special 



representative clothed with all power and authority; 
hence at that time began the fulfilment of the pro- 
phetic utterance: "Jehovah is in his holy temple: let 
all the earth keep silence before him." (Hab. 2:20, 
A.R.V.) The rod in the hand of the antitypical Moses 
is a symbol of the authority and power which Jehovah 
has fully delegated to Christ Jesus and which he uses 
to execute Jehovah's purposes. (See The Watchtoiver, 
1933, page 100, and scriptures there cited.) Now the 
announcement to the rulers of the world that Christ 
Jesus, the great Judge, has come to the temple for 
judgment is a warning to all such of the punishment 
God will inflict upon his enemies culminating in the 
complete destruction of the world at Armageddon. 

The rod of Moses was employed by Moses and Aaron 
in invoking the ten plagues upon Egypt, including 
the death of the firstborn. In this connection Moses 
was a type of Christ Jesus, while Aaron pictured the 
members of the body of Christ to whom is committed 
"the testimony of Jesus Christ" and who deliver the 
testimony. That rod stretched forth symbolically said 
that this is done by the authority and commandment 
of Jehovah God. The plagues upon Egypt constituted 
notice and warning of God's purpose to execute his 
wrath against all those who oppose him in carrying 
out his purposes. Nine of those plagues preceded the 
institution of the passover. The slaying of the paschal 
lamb and the institution of the first passover was di- 
rectly interwoven with the tenth plague. It is certain 
that the Scriptures prove that the expression of God's 
vengeance against the antitypical Egypt takes place 
after the coming of the Lord Jesus to the temple for 
judgment, and it also clearly follows that the ten 
plagues have an antitypical fulfilment upon the world 
of Satan following the appearing of the Lord at the 



54 



JEHOVAH 



temple for judgment, and that these plagues have an 
antitypical fulfilment before the complete expression 
of God's vengeance against Satan's organization. That 
conclusion being correct, the memorial of the death 
of our Lord Jesus Christ, the antitypical passover 
lamb, now signifies much more to God's people than 
they have heretofore seen. 

It is certain that we are now in the last days, con- 
cerning which the apostle Paul said : ' ' This know also, 
that in the last days perilous times shall come." 
(2 Tim. 3:1) This is the time in which the "man of 
sin", "the son of perdition," is made manifest. The 
clergy in general, and the Roman Catholic hierarchy 
in particular, and 'others that go to make up the "man 
of sin", are described by the apostle in 2 Timothy 
3 : 2-9. Those persons, while claiming to represent God 
and his kingdom, are violently opposed to the King- 
dom and have persecuted those whom Jehovah has 
taken out as a people for his name and who are de- 
livering the testimony of Jesus Christ. These opposers 
of Jehovah have had every opportunity to hear the 
truth, but they refused to learn and to give heed to the 
truth; therefore they put on the garments of Baal 
and plainly identify themselves with God's great 
enemy, concerning which the apostle prophetically 
wrote: "Ever learning, and never able to come to the 
knowledge of the truth. Now as Jannes and Jambres 
withstood Moses, so do these also resist the truth: 
men of corrupt minds, reprobate concerning the faith. 
But they shall proceed no further: for their folly shall 
be manifest unto all men, as theirs also was." — 2 Tim. 
3:7-9. 

It now appears to those devoted to the Lord that 
the ten plagues upon Egypt were prophetic. If those 
plagues, or even a part of them, have had an antitypi- 



II IS NAME 



Ob 



cal fulfilment, may we not expect the Lord to show to 
his faithful ones the meaning thereof and also to per- 
mit them to see what all those plagues mean? (Isa. 
42: 9) A consideration of those ten plagues in Egypt 
in connection with the memorial of the death of the 
Lord Jesus Christ now seems to be very appropriate. 

THE PLAGUES 

Jehovah speaks of the plagues upon Egypt as "won- 
ders" and "signs". (Ex. 3:20; 8:23; 10:1) "And 
I will harden Pharaoh's heart, and multiply my signs 
and my wonders in the land of Egypt." (Ex. 7:3) 
"How he had wrought his signs in Egypt, and his 
wonders in the field of Zoan." (Ps. 78:43) It docs 
not follow that the antitypical fulfilment of these signs 
and wonders or plagues would be in the same time 
order as they occurred in type. They differ in time 
order from the seven last plagues described in Revela- 
tion, chapter sixteen, the one exception appearing to 
be that of the last plague. Seeing that the Scriptures 
were written aforetime for the instruction, assurance 
and comfort of the remnant, it is reasonable to expect 
that these signs and wonders will be made known to 
the remnant while on earth. 

One of the reasons why Jehovah has permitted 
Satan to remain and continue his nefarious work in 
all the centuries past is stated by Him as "that my 
name may be declared throughout all the earth". (Ex. 
9:16, A.R.V.) The declaring of Jehovah's name 
through the earth takes place at the end of the world, 
and following the coming of the Lord Jesus to the 
temple God uses his people taken out for his name 
in connection therewith, just as he used Moses and 
Aaron in Egypt: "He sent Moses his servant, and 
Aaron whom he had chosen. They shewed his signs 



5G 



JEHOVAH 



among them, and wonders in the land of Ham." (Ps. 
105 : 26, 27 ) The antitypical Moses and Aaron con- 
stitute Jehovah's servant whom Jehovah has com- 
missioned to bear his message to the world. Christ 
Jesus is the Head of that servant and was pictured 
by Moses, whereas Aaron pictured the body members, 
including the remnant. 

Jehovah, applying his words to the "day of the 
Lord", speaks of his witnesses which are now as 'an 
altar unto the Lord, and a pillar in the border of 
Egypt'. Jehovah in this connection also says: "And 
it shall be for a sign and for a witness unto the Lord 
of hosts in the land of Egypt." (Isa. 19: 19, 20) The 
time of the fulfilment of this prophecy of Isaiah is in 
the day when God serves notice first and then express- 
es his vengeance against Satan's organization. Je- 
hovah has taken out his faithful ones, spiritual Israel- 
ites, and has made them his witnesses to declare his 
name in the earth. Concerning this the prophecy of 
Jeremiah now applies: "Which hast set signs and 
wonders in the land of Egypt, even unto this day, and 
in Israel, and among other men: and hast made thee 
a name, as at this day; and hast brought forth thy 
people Israel out of the land of Egypt, with signs, and 
with wonders, and with a strong hand, and with a 
stretched out arm, and with great terror." — Jer. 32: 
20, 21. 

It is written by Jehovah's prophet: "He cast up- 
on them the fierceness of his anger, wrath, and indig- 
nation, and trouble, by sending evil angels among 
them." (Ps. 78:49) This refers typically to the 
plagues in Egypt, and antitypically "evil angels" 
here clearly appears to refer to the Lord Jesus Christ 
and to the faithful remnant on earth as members of 
his body. This conclusion is in harmony with the 



HIS NAME 



57 



Scriptures when we remember that the word evil does 
not necessarily mean wicked, but it does mean that 
which brings misfortune, woe and punishment upon 
the wrongdoers. One translator of this text renders 
it thus: "A mission of messengers of misfortune." 
{Roth.) Jehovah's witnesses do now proclaim his 
message of misfortune, woe and punishment against 
Satan's organization, both visible and invisible. This 
furnishes the clue to the understanding of the anti- 
typical fulfilment of the ten plagues upon Egypt and 
suggests that Jehovah uses his witnesses on the earth 
in connection therewith. 

The plagues from one to nine were pointed decla- 
rations and notices of Jehovah 's supremacy, and there- 
by both Jehovah's and Satan's organization are made 
to appear. The tenth plague brought the release of 
Jehovah 's people from Satan 's organization and their 
deliverance out from Egypt. Such plagues were per- 
formed before Pharaoh, and hence constitute notice 
to him, and the antitypical fulfilment of the plagues 
must be before Satan and his organization, and which 
constitute notice and warning to Satan and his organi- 
zation. We know that Jehovah is not responsible for 
the economic depression, woes and misfortunes that 
have come upon the peoples of the world, because it is 
expressly stated in his Word that Satan has brought 
these woes; therefore the nine preliminary plagues 
upon Egypt could not properly apply to such woes. 
The antitypical fulfilment would not be those woes 
mentioned in Revelation 12 : 12. They must have some 
symbolic significance, such as the seven last plagues 
of Revelation, sixteenth chapter. Each plague is a 
specific message of misfortune, and these messages de- 
livered in modern times against Satan's organization 
irk, disturb, plague and forebode the downfall of Sa- 



58 



JEHOVAH 



tan and his organization. As the plagues upon Egypt 
constituted notice and warning, antitypically fulfilled 
such must be notice and warning. 

PLAGUE ONE 

Jehovah commanded Moses to perform certain signs 
in Egypt, first before the Israelites and then before 
Pharaoh, the purpose of which was to supply con- 
vincing proof that Jehovah is God, and that Moses 
was sent to Egypt as God's representative. The third 
of those signs when performed by Moses and Aaron 
before Pharaoh constituted the first plague upon 
Egypt. That sign or wonder was the turning of the 
water into blood. (Pss. 78 : 43, 44; 105 : 29) Jehovah's 
commandment to Moses concerning the first plague is 
recorded at Exodus 7 : 14-25. Moses there appearing 
before Pharaoh was a type of Christ Jesus, the Vindi- 
cator of Jehovah 's name. The rod which Moses lifted 
up represented the divine authority conferred by Je- 
hovah upon him, and antitypically represents the di- 
vine authority conferred by Jehovah upon Jesus, and 
antitypically represents the authority and power of 
the Lord Jesus Christ to oust the enemy and deliver 
His people, which authority has been conferred by Je- 
hovah. Aaron acting with Moses pictured in the anti- 
typical fulfilment the remnant on earth performing 
the duties of witnesses to whom is committed the testi- 
mony of Jesus Christ, and Aaron using the rod shows 
that these witnesses arc acting under divine command. 
God had commanded the performance of this sign and 
wonder before Pharaoh. 

"And Moses and Aaron did so, as the Lord com- 
manded; and he lifted up the rod, and smote the 
waters that were in the river, in the sight of Pharaoh, 
and in the sight of his servants; and all the waters 



HIS NAME 



59 



that were in the river were turned to blood." (Ex. 
7 : 20) The waters of the river Nile pictured the com- 
mercial part of Satan's organization. Egypt depended 
upon the waters of the Nile as a means of carrying on 
her commerce; hence to the Egyptians those waters 
were a means of life and livelihood. Turning tho 
waters into blood represented death. Satan claimed 
that he had made the river Nile for himself; meaning 
that this was his possession. (Ezek. 29 : 1-3) The peo- 
ple of the world, and many who have consecrated 
themselves to the Lord, have been induced heretofore 
to believe that commerce is vitally and essentially nec- 
essary for sustaining the life of mankind. In recent 
years God's covenant people have come to learn that 
commerce was organized and has been carried on by 
Satan as a means of controlling the people and turn- 
ing them away from Jehovah God. This sign or won- 
der was performed before the Israelites, and thus 
showed that God's covenant people must first learn 
the meaning of commerce and that it is the institution 
of Satan, and then they must declare the same before 
the rulers and the people, that commerce constitutes 
an integral part of Satan 's organization which he has 
employed to deceive and oppress the people and to 
carry on his bloody and death-dealing work-. 

The turning of the water into blood pictured or 
foreshadowed a message of truth being declared or 
made known in the presence of Satan 's visible agents, 
as well as to the invisible part of his organization. In 
the type it was a notice and warning to Pharaoh. In 
the antitype it must be a notice and warning to the 
anti typical Pharaoh and his organization. Fulfilment 
of the prophetic picture began at the convention of 
God's people at Columbus, Ohio, in July 1924, at which 
time public declaration was made that the commercial 



60 J E H V AH 

giants, who are the principal ones of the ecclesiastical 
systems of this world, and all of which are a part of 
Satan's organization, constitute the chief rulers or 
represent atives of Satan on earth that rule and dom- 
inate and oppress the people. A resolution was there 
adopted, and afterward widely published, entitled An 
Indictment. Its distribution extended throughout 
"Christendom" in many languages. The declaration 
was therein made and the notice hence served upon 
the rulers and the people that Satan's organization is 
death-dealing, and that the hope of mankind is in the 
kingdom of Cod. That was notice and warning to Sa- 
tan's organization of God's purpose to fully express 
his wrath against that wicked organization and that 
this he would do in due time. — See The Watch-tower, 
1933, page 121; Light, Book One, page 122. 

That notice and warning was given five years before 
the great economic depression began and which con- 
tinues until this day. Since then Jehovah's witnesses 
have continued to call the attention of the rulers and 
the people to the fact that Satan is the author and 
creator of commerce, who has exercised beastly rule 
over the people, and which has served as a great defa- 
mation of God's holy name, and that it will be de- 
stroyed in vindication of Jehovah's name. This testi- 
mony continually given by Jehovah's witnesses, and 
the Scriptural proof submitted in support thereof, has 
constituted and continues to constitute a great plague 
upon the organization of Satan. His visible represent- 
atives have no answer to these pointed truths, and 
hence they arc tormented by hearing them. 

As the waters of the river were turned into blood, 
bringing death, so in the past few years the people 
have It pen learning that commerce, instead of bringing 
them life and happiness, is a great system of oppres- 



II IS NAME 



61 



sion resulting in much suffering and death. As the 
peoples of Egypt dug about the river to find life- 
sustaining waters to drink, even so now the rulers and 
their allies are bringing forth many makeshifts in their 
desperate attempt to pull the world out of depression 
and to find that which will sustain their present organ- 
ization. All these schemes and plans Drought forth 
ignore God, and the visible agents of Satan refuse to 
give heed to the message of God concerning his king- 
dom which he is causing to be brought before them. 

But the magicians of Egypt cooperated in making 
hard the heart of Pharaoh. By their enchantments 
they also turned water into blood. (Ex. 7:22) The 
modern magicians, to wit, the clergy and religious 
teachers of Satan's organization, including the "man 
of sin" class, resist the Lord and his purposes by 
haranguing their allies and the people and saying that 
the waters of truth, that is, the testimony delivered by 
Jehovah's witnesses, arc death-dealing; and thus they 
turn the waters of truth into blood. Instead of re- 
ceiving the testimony of Jesus Christ as a warning, 
the clergy and their allies contend that all the trouble, 
woes and economic depression now upon the world 
proceed from Jehovah. It is the message of truth that 
plagues Satan's representatives, and by refusing to 
give heed thereto they continue to harden their hearts 
against God.— See The Watchtower, April 15, 1933. 

The turning of the waters of the river Nile into 
blood was one of the ten plagues, and in connection 
with the first plague it is written: "And seven days 
were fulfilled, after that the Lord had smitten the 
river. ' ' ( Ex. 7:25) " Seven " is a divine symbolic num- 
ber of completeness, and as here used it appears to 
say that the testimony of notice and warning to Sa- 
tan's organization must continue from that time on- 



62 



JEHOVAH 






ward until Satan 's organization yields to the Vindica- 
tor and rightful llulcr of the world or else suffers com- 
plete destruction. It would therefore follow that when 
the ten plagues are antitypically fulfilled and per- 
formed, then would come the complete overthrow of 
Satan and his organization. 

PLAGUE TWO 

Satan is totally depraved, and many of his visible 
agents give evidence of their total depravity. God 
continues to give them notice and warning. The sec- 
ond plague of Egypt was that of frogs. "He sent . . . 
frogs, which destroyed them." (Ps. 78:45) "Their 
land brought forth frogs in abundance." (Ps. 105 : 20) 
The record of the second plague appears at Exodus 
8 : 1-15. Jehovah commanded Moses, the type of Christ 
Jesus, to say unto Aaron, the type of the earthly 
mouthpiece of the Lord Jesus, Jehovah's witnesses, 
to proceed with the work of carrying out the second 
plague: "And the Lord spake unto Moses, Say unto 
Aaron, Stretch forth thine hand with thy rod over 
the streams, over the rivers, and over the ponds, and 
cause frogs to come up upon the land of Egypt. And 
Aaron stretched out his hand over the waters of 
Egypt; and the frogs came up, and covered the land 
of Egypt."— Ex. 8; 5, G. 

The hand stretched out holding the rod, which 
manifestly was Moses' rod, represented and pictured 
the power and authority of Jehovah God conferred 
upon Christ, the Greater Moses, and by him upon the 
earthly members of his organization, the servant class, 
who bear the message or testimony of Jehovah before 
the rulers and before the people. (Ezek. 2: 9, 10; The 
Walchtower, 1933, page 115) The rivers and ponds 
and other waters pictured the peoples of the world, 



HIS NAME 



63 






particularly of "Christendom". Frogs are "marsh 
leapers" and inhabit shallow waters or marshes. They 
give the appearance of great wisdom and importance 
and make a loud and discordant noise, and these par- 
ticularly represent the agitators amongst the common 
people who suggest divers and numerous remedies for 
the salvation of the world; for example, the socialists, 
bolsheviks, communists, Christian Scientists, and the 
various elements of organized religion. Frogs are un- 
clean; and coming out of the waters of Egypt, that is, 
the world, shows that whatever they represent is from 
Satan's organization. — See Light, Book Two, page 42. 

It was the exercise of divine power and authority 
that caused the frogs to come up and to be exposed 
and to harass the people; which, antitypically, is the 
authoritative exercise by Jehovah's servants, includ- 
ing those on earth, of the power and commission in 
delivering the message of notice and warning to the 
enemy organization and which exposes the many so- 
called "remedies" for the human race. It appears 
that the second plague antitypically fulfilled had its 
beginning upon Satan's organization from the year 
1927 and onward and corresponds to the sixth trumpet 
of Revelation (9:13-21). The facts which relate to 
the antitypical fulfilment of this plague are these: 

At Toronto, Ont., before a large visible audience and 
one by radio, constituting a far greater audience, a mes- 
sage from the Lord's Word in the form of a resolu- 
tion and supporting argument was adopted and ad- 
dressed "To the Peoples of Christendom". The 
message broadcast on that occasion was afterwards 
printed and distributed by the millions to the peo- 
ples of earth and in many languages. Amongst other 
things that message said was in substance this: 'The 
blessings so much desired by the people can never 



64 



JEHOVAH 



come through any unrighteous system of "Christen- 
dom" or any organization of so-called " Chris tianity", 
because the same forms a part of Satan's organisa- 
tion, and that there is no reason for the people to give 
support to that hypocritical and oppressive system 
that blinds them, misleads them, and turns them away 
from God. Further, that in this hour of perplexity 
Jehovah God bids the peoples to abandon and for ever 
forsake ' ' Christendom ' ' and all of her misleading S3 r s- 
tems and organizations, because all of these are of 
the Devil's organization.' — See Light, Book One, page 
163. 

At the time of the delivery of that message com- 
merce was at it.3 zenith in operating fraudulent and 
oppressive schemes to get rich, and which were op- 
pressive to the people. About the time of the delivery 
of that message men and women through the public 
press and by other means began a great croaking noise 
in the way of palaver and talk and agitation, and 
wind-puffing, assuming great wisdom and making 
much noise about the ability of their various systems 
to bring about the desire of the people, the falsity of 
which the message aforesaid exposed as being from 
Satan. Amongst these croakers were included the 
clergy and their newspapers, as well as the secular 
press. All of these things were the expression of hu- 
man or man-made wisdom and all opposed to God's 
kingdom under Christ. 

Included also amongst these croakers is the "man 
of sin" class (Jannes and Jambres) who join with the 
public press and the clergy and other agitators to 
speak against Jehovah 's witnesses and against the mes- 
sage of truth delivered by them. Many who thought 
they were amongst God's people were misled by these 
croakings and became offended at Jehovah and Christ 







New Covenant 



Pa^e 











Covenant of Blood 



Patfe 127 



HIS NAME 



65 



and fell away, joining Satan's organization openly. 
Some of these offended ones said in substance: "Had 
the radio speech at Toronto been tempered with mod- 
eration the National Broadcasting Company would 
have permitted the continued use of its facilities to the 
Society." None of such frog-croaking, of course, came 
from Jehovah's witnesses, but came from those that 
opposed the Kingdom; and the fact that Jehovah's 
witnesses called attention to and exposed these croak- 
ings as being from the Devil, and cited the Scriptures 
in support thereof, and showed that none of such 
schemes were from God, made the croakers very angry. 
— Jcr. 23:10-21, 31,32. 

The message above mentioned exposing the frog- 
croaking was distributed to the official clement of 
Satan's visible organization as well as to the people, 
and Satan induced his wiseacres to try to offset it by 
bringing forth some "frogs" of their own. "And the 
magicians did so with their enchantments, and brought 
up frogs upon the land of Egypt." (Ex. 8: 7) These 
latter frog-messages did not proceed from the croak- 
ers amongst the common people, but, as the Scriptures 
declare, they "come out of the mouth of the dragon, 
. . . the beast, and . . . the false prophet", the offi- 
cial clement of the Devil and his organization. (Rev. 
1G: 13, 1:1) This latter scripture gives the clue to the 
meaning of the "frogs" of the second plague upon 
Egypt. In this text in The Revelation, and in connec- 
tion with the Egyptian plagues, are the only places in 
the Bible where frogs are mentioned, and both show 
they represent the beastly and fraudulent claims made 
by Satan and his organization which the Lord by his 
power and authority has exposed. — Sec Light, Book 
Two, pages 42-51. 



66 



JEHOVAH 



The plague of frogs does not in any maimer refer 
to Jehovah's witnesses or the message delivered by 
them, but that plague does show what resulted by 
reason of the delivery of the divinely given message, 
because the message resulted in exposing these various 
croakings or false claims. The dying of the frogs does 
not mean that Jehovah's witnesses stopped proclaim- 
ing the message of truth, because Jehovah commands 
them to continue their work; but it does seem to say 
that the reasonable people begin to see that these 
croakers have no real means of bringing blessings to 
the people and they cease giving heed to them. The 
official part of Satan's organization was greatly dis- 
turbed by the croaking noise of these antitypical frogs, 
and hence, fearing that the same might interfere with 
their schemes, they, like Pharaoh, lied in order to 
have themselves released from these frog annoyances. 
—Ex. 8:8. 

The frogs of Egypt did not all die, but only those 
that were on the dry land and in the house of Pharaoh 
and his official family. All the other frogs remained 
in the rivers. (Ex. 8 : 11) The message of God's king- 
dom published in 1928 specially pointed out that all 
attempts of government by agitation and agitators, 
such as hereinbefore described, must fail beeause only 
God's kingdom under Christ can bring what is the 
desire of the people. (See Government, pages 242- 
247. ) That message was put in the hands of practical- 
ly all the official visible part of Satan's organization 
in ' ' Christendom ' '. Satan and his official crowd prob- 
ably have taken some satisfaction in believing that 
they will not be overthrown by such agitators, but that 
their own schemes, namely, the false, unclean messages 
that come from the mouth of the Devil, his beast, and 



HIS NAME G7 

his false prophet, bespeak the remedy for the control- 
ling of humankind. 

The message contained in the book Government, 
issued in 1928, further exposes the many false sys- 
tems and attempts of government and points out that 
the only possible means for the blessing of the people 
is through God's kingdom. The message of truth 
therefore angers Satan's organization, antitypical 
Egypt, the members of which harden their hearts. 
Further testimony of notice and warning must con- 
tinue, which will plague Satan's organization, and 
which will be to the honor of Jehovah's name. 



CHAPTER III 

HI5 NAME 

JEHOVAH'S primary purpose in sending Moses 
to Egypt was to place before the Egyptian ruling 
class, and before the people, the proof that he is 
the Supreme One. His primary purpose in sending 
Jesus, the antitypical Moses, to earth at both his first 
and his second coming is to place before the creation 
of the world the proof that Jehovah is the Almighty, 
and that there is none besides him. This he does for 
his own name's sake, that all may know that life and 
attending blessings come from God, and from him 
only. This 'conclusion is proved by his words to Moses 
that "the Egyptians shall know that I am Jehovah". 
(Ex. 7: 5, A.R.V.) It is also proved by the words of 
Jesus : "This is life eternal, that they might know thee 
the only true God, and Jesus Christ, whom thou hast 
sent." (John 17:3) Moses was Jehovah's instrument 
in Egypt to place the evidence before the people. Je- 
sus Christ is his instrument or "hand" by which Je- 
hovah places the evidence before the entire world. 

Since the divine purpose is to bring knowledge 
home to creatures,, looking to the vindication of his 
holy name, and this he did in Egypt by means of 
plagues, so we now see that the antitypical plagues in 
fulfilment of the type consist of some definitely pro- 
vided means of bringing before the peoples of the 
world knowledge that Jehovah is God, that his king- 
dom is here, and that his time is at hand when the 
oppressive power must vacate and the people be de- 

68 



HIS NAME 



69 



i 



livered; hence Satan must let them go or suffer com- 
plete destruction. All of this Jehovah does for his own 
name's sake; hence what came to pass in Egypt was 
and is a memorial to Jehovah's name. What is done 
in the earth by Christ and his faithful remnant is a 
memorial to the name of Jehovah God. The plagues 
upon Egypt culminated in the slaying of the pass- 
over lamb, which foreshadowed the death of Christ 
Jesus; and his faithful followers since his death, by 
celebrating the Memorial feast, do thereby show forth 
the death of our Lord, who is the Vindicator of Je- 
hovah's name. The ten plagues were immediately 
followed by the destruction of Pharaoh's army, which 
foreshadows that immediately following the anti- 
typical fulfilment of the plagues there must come the 
destruction of Satan's organization at Armageddon. 

In considering the antitypical fulfilment of the 
plagues, therefore, we must not liken Jehovah's wit- 
nesses to frogs or to any other beastly creatures which 
bring woe upon humankind. The frogs came as a 
plague upon Egypt after the exercise of divine power 
and authority by Moses and Aaron. The evils or bur- 
densome troubles upon antitypical Egypt come by 
reason of the divinely provided message proclaimed, 
which message of truth brings knowledge home to the 
creatures of Satan's organization, and which knowl- 
edge is a woe and burden to those of that organization. 

The redemption and deliverance of the Israelites 
from the oppression of Egypt was merely incidental to 
the vindication of Jehovah's name. Likewise the re- 
demption and deliverance of the human race, and par- 
ticularly the deliverance of the church, are things in- 
cidental to the vindication of Jehovah's name. Such 
redemption and deliverance are, however, proof that 
Jehovah has the right of the great question at issue. 



70 



JEHOVAH 



In considering the antitypical fulfilment of the 
plagues upon Egypt it clearly appears that we must 
at all times keep before the mind that the vindication 
of Jehovah's name is the chief thing, in order that we 
may have an appreciation of the truth concerning the 
same. By bringing these plagues upon Egypt before 
the destruction of the firstborn and the destruction of 
Pharaoh's army Jehovah furnished ample opportu- 
nity for Pharaoh to yield to His demands and let His 
people go or to harden his heart and suffer destruc- 
tion. Even so in connection with the antitypical ful- 
filment of those plagues Jehovah gives notice and 
warning to Satan's organization and affords ample 
opportunity for Satan and his agents to either willing- 
ly bow to Jehovah's will or else suffer complete de- 
struction. Further examination of these plagues pro- 
ceeds. 

PLAGUE THREE 

The third plague upon Egypt was one of lice. 
"And the Lord said unto Moses, Say unto Aaron, 
Stretch out thy rod, and smite the dust of the land, 
that it may become lice throughout all the land of 
Egypt. And they did so : for Aaron stretched out his 
hand with his rod, and smote the dust of the earth, 
nnd it became lice in man and in beast; all the dust 
of the land became lice throughout all the land of 
Egypt." (Ex. 8: 16, 17) Lice are associated with filth 
and are found on creatures of unclean habits. The 
root of the word rendered "lice" means "to nip"; 
hence the lice here mentioned were nippers which 
would greatly annoy and plague the Egyptians or any- 
one else whom they might bite. It was the order to 
Moses to direct Aaron to stretch out his rod and smite 
the dust of the land, thereby showing that it is divine 
power and authority conferred upon Christ and by 



HIS NAME 



71 






. 



him put upon the remnant of earth to cause the com- 
ing of these antitypical nippers upon the world, which 
forms Satan's organization. The lice symbolically 
stand for or represent that which results from the 
message of truth delivered by Jehovah 's witnesses and 
which greatly annoys, plagues and nips or bites the 
unclean organization of Satan, and particularly the 
official members thereof. 

The visible part of Satan's organization, particu- 
larly that called "Christendom", is an unclean and 
abominable thing and a good habitation for lice. It 
hypocritically claims to be on the side of the Lord, 
whereas it is a part of Satan's wicked organization. 
UcL'od Agrippa the First, who killed James and im- 
prisoned Peter, posed as the representative of God but 
was the instrument of Satan. It is said that he died 
of a loathsome or lousy disease. "And upon a set day, 
Herod, arrayed in royal apparel, sat upon his throne, 
and made an oi*ation unto them. And the people gave 
a shout, saying, It is the voice of a god, and not of a 
man. And immediately the angel of the Lord smote 
him, because he gave not God the glory: and he was 
eaten of worms [lice], and gave up the ghost." — Acts 
12:21-23. 

Aaron used the rod of Moses to smite the "dust 
of the earth". That dnst was symbolic of the earthly, 
human, visible part of Satan's organization, and par- 
ticularly "Christendom", because that part is hypo- 
critical in the superlative degree. The antitypical 
mouthpiece of the Greater Moses, Christ Jesus, 
and which is God's remnant on the earth acting by 
authority conferred upon them by Jesus Christ, bears 
and gives forth his message that smites "Christen- 
dom" and declares it to be not of God nor of Christ, 
but that it is unclean, filthy, and abominable in the 



72 



JEHOVAH 



sight of God and is exceedingly lousy with Satan's 
agents who are nippers of the flesh and suckers of the 
lifeblood of the people. These lice bring upon the peo- 
ple great suffering, sorrow and death. The message of 
truth thus delivered by Jehovah's witnesses to the 
visible organization of Satan declaring that organiza- 
tion to be lousy greatly offends "Christendom's" re- 
spectability and plagues and annoys that organization. 
Thus Jehovah's witnesses are used by him to bring a 
plague upon Satan's organization by exposing the du- 
plicity and hypocrisy of the chief visible operators 
therein. 

It was in 1921 that The Watchtower, by the Lord's 
grace, began to call attention to the visible part of 
Satan's organization and that it is made up of com- 
mercial, political and religious elements which exer- 
cise a beastly rule over the people, and is exceedingly 
filthy. From that time forward Jehovah's witnesses 
have been continuously and consistently heralding 
this message before the people and exposing the hypo- 
critical duplicity and lousy state of "Christendom" 
in particular and Satan's organization in general. By 
completely separating themselves from "Christen- 
dom" and refusing to have any part or anything in 
common therewith, or to touch the unclean, lousy, 
crawling thing, the faithful remnant of Jehovah 's wit- 
nesses add force to this plaguing message. 

The third plague came upon the ancient Israelites 
as well as upon the Egyptians; which means that in 
order for a professed Christian to be pleasing and ac- 
ceptable to the Lord such must be separate from the 
world and clean; hence the cleansing of God's sanc- 
tuary is involved and includes the removing of the 
"elective elders" as parasites, and which must take 
place before God 's organization is entirely clean. ' ' De- 



HIS NAME 



73 



part ye, depart ye, go ye out from thence, touch no un- 
clean thing; go ye out of the midst of her; be ye clean, 
that bear the vessels of the Lord." (Isa. 52:11) 
"Wherefore come out from among them, and be ye 
separate, saith the Lord, and touch not the unclean 



mmm 



\ 




THE PLAGUE 



74 



JEHOVAH 



thing; and I will receive you, and will be a Father 
unto you, and ye shall be my sons and daughters, saith 
the Lord Almighty." (2 Cor. 6: 17, 18) This divine- 
ly provided message widely proclaimed throughout 
"Christendom" has been to that devilish organization 
like nipping lice, greatly plaguing and annoying par- 
ticularly the clergy and the principal ones of their 
flocks, including, of course, the commercial and polit- 
ical chief men. 

Pharaoh's agents (Jannes and Jambres), the class 
opposing God, were unable to produce lice and had 
to admit to their chief, Pharaoh, "This 13 the finger 
of God." (Ex. 8: 19) The modern opposers see them- 
selves as unclean and that those devoted to Jehovah 
are clean and nothing can be found against them ex- 
cept their devotion to Jehovah. By separating them- 
selves from "Christendom" and devoting themselves 
entirely to the Lord, the remnant are pictured as the 
dust of God's organization, meaning the earthly part 
thereof and which in' God's due time is cleansed. 
(Dan. 8:11) Jehovah has mercy upon Zion, that is, 
the visible members of his organization, and favors 
them by cleansing them; and his servants take pleas- 
ure in the faithful members of his organization. 
"Thou shalt arise, and have mercy upon Zion: for 
the time to favour her, yea, the set time, is come. For 
thy servants take pleasure in her stones, and favour 
the dust thereof." (Ps. 102: 13, 14) This dust of the 
earth is not lousy, but clean, by the grace of the Lord 
God. Jehovah declares that the unclean organization 
of Satan shall die like a louse. "Lift up your eyes to 
the heavens, and look upon the earth beneath; for the 
heavens shall vanish away like smoke, and the earth 
shall wax old like a garment, and they that dwell 
therein shall die in like manner [Hebrew, like a 



HIS NAME 



75 



louse] : but my salvation shall be for ever, and my 
righteousness shall not be abolished." (Isa. 51:6) 
The plague is still upon Satan's organization, and he 
and his agents continue to harden their hearts. — Ex. 
8:19. 

PLAGUE FOUR 

It is noteworthy that, beginning with the fourth 
plague, the Israelites were spared and that the seven 
last plagues were only upon the Egyptians. This would 
indicate a complete separation of Jehovah's faithful 
remnant from the world. The fourth plague was that 
of a great swarm of flies (margin, a mixture of noisome 
beasts) that came upon the Egyptians. (Ex. 8:21) 
In order that God's chosen people might be assured 
that Jehovah was with them, and that his enemies 
might know that Jehovah is God and favors those 
who love and serve him, Jehovah said to Moses : ' ' And 
I will sever in that day the land of Goshen, in which 
my people dwell, that no swarms of flies shall be there; 
to the end thou mayest know that I am the Lord in 
the midst of the earth. And I will put a division be- 
tween my people and thy people; to morrow shall 
this sign be." (Ex. 8 : 22, 23) Moses then served upon 
Pharaoh another notice of warning demanding that 
he should release God's chosen people and permit them 
to go and worship him. "And the Lord did so: and 
there came a grievous swarm of flies into the house 
of Pharaoh, and into his servants' houses, and into 
all the land of Egypt; the land was corrupted by rea- 
son of the swarm of flies." (Ex. 8:24) "He sent 
divers sorts of ilies among them, which devoured 
them. ' '— Pss. 78:45; 105 : 31. 

Just what composed the flies that came upon the 
Egyptians is not certain, since the word "flies" ap- 
pearing in the Authorised Version is a substituted 



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word, as appears from the text. The word "swarm" 
in the text is from the Hebrew meaning "to inter- 
mingle, to traffic with, to give security as a kind of 
exchange". The expression well applies to swarms of 
flies which mix with one another in great numbers, 
especially in the East and Near East, and are a great 
pest to the people. 'Dead flics [Hebreiv, zebub] cause 
the ointment to send forth a vile odor.' (Eccl. 10: 1) 
The word zebub is derived from the Hebrew root mean- 
ing "to flit". "Bai\\zebub," according to the Scrip- 
tures, means "lord of the flitting one; the side-step- 
per; the great transgressor", that is, Satan himself, 
and which term would apply to all who willingly act 
according to Satan's will. The whole world, orantityp- 
ical Egypt, lies under Satan the wicked one. (1 John 
5: 19, DiagJott) The world has been terribly pestered 
by these flics, that is to say, Satan and his numerous 
invisible and visible agents, since the coming of the 
Lord to the temple in 1918.— Rev. 12 : 12. 

The Lord Jesus Christ, appealing at the temple 
in 1918, gathered unto himself the faithful and has 
anointed them and sent them forth with his message 
of truth to be given as a testimony, and which mes- 
sage has been and is a great pest to Satan's organiza- 
tion on earth. That message has declared and con- 
tinues to declare, particularly unto "Christendom", 
the truth of and concerning what constitutes the 
"higher powers". (Rom. 13:1-7) Prior thereto, the 
people, including the followers of Christ, understood 
and believed that the "higher powers" mentioned in 
the Scriptures arc made up of the visible rulers of this 
world. The Lord has enlightened his people, and by 
his grace they now clearly see and declare to the world 
that "the higher powers" means Jehovah and Christ 
Jesus and that the world is serving the Devil, and that 



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the big business, political and religious elements, joint- 
ly, rule and demand obedience from the people, and 
these are not of the "higher powers" but are in fact 
the agents of Satan and the opposers of Jehovah God. 
His witnesses further declare that Jehovah is in no 
wise responsible for the woes that have come upon the 
peoples of earth in these last days, but that Satan and 
his agents are the ones who have brought these woes 
and troubles upon the people, and that all mankind 
holding on to Satan's organization are afflicted by the 
biles, corruption, annoyance and all the schemes and 
blood-sucking doctrines of the wicked rulers of this 
world, including Satan himself. 

Jehovah's witnesses now declare these truths, and 
this message exposing Satan and his organization galls 
and bites and plagues the chief rulers and their allies 
and supporters. Jehovah 's faithful remnant serve the 
true "higher powers", God and Christ Jesus, and re- 
fuse to obey any part of Satan's organization. In 
obedience to God's commandments Jehovah's witness- 
es go about the country preaching the gospel of his 
kingdom, which message is of great annoyance to Sa- 
tan's crowd and which message biles them and plagues 
them like numerous flies. The rulers in "Christen- 
dom" claim to be representatives of God, and if they 
were honest thej' would welcome Jehovah's witnesses; 
but, instead, they side-step the questions that arc pre- 
sented to them by the Lord's witnesses and declare 
Jehovah's witnesses to be peddlers and hawkers and 
not preachers of the gospel. The rulers of this wicked 
world claim that they have no objection to anyone's 
worshiping God according to their own ideas, but de- 
nounce Jehovah's witnesses and evade the real issue 
by declaring them to be engaged in a commercial en- 
terprise instead of preaching the gospel. The truth 



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plagues them so thoroughly that they must make some 
apparent plausible objection thereto. 

The flies so greatly annoyed the Egyptians that 
"Pharaoh called for Moses and for Aaron, and said, 
Go ye, sacrifice to your God in the land". (Ex. 8: 25) 
Otherwise stated, Pharaoh was willing that the Israel- 
ites might do some worshiping, but they must do it 
according to the Egyptians ' ideas and in the presence 
of the Egyptians. Now the antitypical Egyptians, the 
representatives of Satan on earth, say to Jehovah's 
witnesses, in substance, 'We have no objection to your 
worshiping your God, but do it in the church build- 
ings (our "land"), as others do, and refrain from 
interfering with our commercial business or annoying 
our people by going from house to house.' Moses told 
Pharaoh that for Israelites to sacrifice before the 
Egyptians would be an abomination to God. Likewise 
Jehovah's remnant today reply to the modern Egyp- 
tians: "We must obey God and not man; we will fol- 
low His commandments and obey the Higher Powers. ' ' 
The Watchtower, in June 1929, set forth for the first 
time the truth of and concerning the "higher pow- 
ers", and then the flics began to bite Satan's crowd 
because the truth exposed that wicked organization. 

As Jehovah separated the land of Goshen, where the 
Israelites dwelt, from the Egyptians, so God cleans 
his people and separates them from Satan's organi- 
zation, showing them the truth as to who constitute 
the higher powers. Jehovah declared: "And I will 
sever in that day the land of Goshen, in which my peo- 
ple dwell, that no swarms of flies shall be there; to 
the end thou mayest know that I am the Lord in the 
midst of the earth." (Ex. 8:22) When that plague 
came upon the Egyptians there were no swarms of 
flics on the Israelites, God 's people. Even so now Je- 






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79 



hovah cleanses his own people, whom he uses as his 
witnesses, and there are no flies on them. They are 
in the world, but not of it. They continue to declare 
the message of truth, and, as Pharaoh and his house 
hardened their hearts, even so now those of "Chris- 
tendom" continue to harden their hearts and more 
testimony is required. 

PLAGUE FIVE 

Pharaoh continued his obstinacy and hypocrisy, 
and Moses warned him that the hand of Jehovah 
would be upon all of his cattle in Egypt. "Behold, the 
hand of the Lord is upon thy cattle which is in the 
field, upon the horses, upon the asses, upon the camels, 
upon the oxen, and upon the sheep : there shall be a 
very grievous murrain." (Ex. 9:3) The Lord spe- 
cifically declared that this plague should not affect 
the Israelites, and then God appointed a set time for 
the coming of this plague upon Egypt, saying: "To 
morrow the Lord shall do this thing in the land. And 
the Lord did that thing on the morrow, and all the 
cattle of Egypt died; but of the cattle of the children 
of Israel died not one. And Pharaoh sent, and, be- 
hold, there was not one of the cattle of the Israelites 
dead. And the heart of Pharaoh was hardened, and 
he did not let the people go. " (Ex. 9:4-7) Before any 
of the plagues began to come upon the Egyptians 
Moses declared before Pharaoh that Jehovah would 
fall upon the Israelites with pestilence if they failed 
to sacrifice unto the Lord. (Ex. 5:3) Because of the 
faithfulness of Moses and Aaron in giving the testi- 
mony God spared the Israelites from the pestilence. 
'Obedience is better than sacrifice.' The Lord spared 
the Israelites from these pestilences that now were 
coming upon the Egyptians. 



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81 



The plague of grievous murrain was upon all the 
beasts of the Egyptians. The beasts of burden of the 
Egyptians, to wit, horses, asses, camels, oxen and 
that sort, represented the live wealth of the Egyptians 
in carrying on its commerce and war and all such live 
stock and equipment so used by the Egyptians in ex- 
ercising their selfish purpose and opposition against 
Jehovah God's kingdom. 

The plague of "murrain" or pestilence on the 
beasts of Egypt was a further notice and warning to 
the Egyptians and which foreshadowed a message of 
truth to be declared by the power and authority of Je- 
hovah God by and through the Greater Moses, Christ 
Jesus, and in which the faithful remnant are used; 
and which message is to the effect, to wit, that this 
world's 'beasts of burden', including all military and 
economic organizations, human inventions, and all 
kinds of national recovery schemes, and such things 
as "holy year" schemes, are all fraudulent and are 
not from Jehovah God, and are not due to the fact 
that Christ is 'preparing the way of Jehovah'; but 
that all such things are of the Devil and will complete- 
ly fail to bring relief to the people, and that all must 
die. This message Jehovah's witnesses began to de- 
clare emphatically after the coming of the Lord to the 
temple, and which message is set forth in Vindication, 
Book Two, page 165 and pages following. The Word 
of God declares that a great plague shall come upon 
Satan's organization, and all of his instruments, rep- 
resented by his cattle, shall die. This message of 
truth, that their beasts of burden, their implements 
and other means of carrying on their commercial and 
fraudulent schemes must perish, is a great plague to 
"Christendom" and greatly annoys Satan and his 
visible organization. 



The Lord's Word then declares that 'not one of 
the cattle of the Israelites died', which foreshadowed 
that the means of activities, or "the beasts of burden", 
employed by the faithful remnant arc wholly devoted 
to the Lord, and, being thus devoted to the Lord, he, 
of course, protects them. They separate themselves 
from the world and continue to sacrifice unto God. 
(Sec Ex. 10: 2G; Zcch. 14: 20; Preparation, page 335.) 
That message declaring that vengeance shall come 
upon Satan's organization because of his opposition 
to God is now being delivered by Jehovah's witnesses 
and continues to plague the enemy organization. 

PLAGUE SIX 

The "botch of Egypt" was the sixth plague. The 
furnaces, limekilns and brickkilns of Egypt consti- 
tuted a part of its economic or commercial industry, 
and hence pictured the things now pertaining to the 
commercial industry of the visible part of the world, 
which is Satan's organization. (Isa. 33:12) Jehovah 
then directed Moses and Aaron to take these ashes 
from the furnaces and for Moses to sprinkle the same 
before Pharaoh. "And the Lord said unto Moses and 
unto Aaron, Take to you handfuls of ashes of the 
furnace, and let Moses sprinkle it toward the heaven 
in the sight of Pharaoh. And it shall become small 
dust in all the land of Egypt, and shall be a boil break- 
ing forth with blains upon man, and upon beast, 
throughout all the land of Egypt." (Ex. 9: 8, 9) This 
resulted in breaking forth of boils with blains. Ac- 
cording to the Itoiherliam rendering of the text blains 
are 'burning sores, breaking out in pustules'. Such 
plague came upon man and beast throughout Egypt. 

The sixth plague pictured a further message of 
Christ and his faithful remnant, his representatives on 



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earth, which message is delivered by the power and au- 
thority of Jehovah God. The clue to the significance of 
this plague appears to be given in Revelation 16 : 2, 11. 
This shows that the plague would affect all those who 
are members of Satan's organization on earth as the 
leaders thereof, as well as those who are supporters 
of that wicked organization. — For explanation see 
Light, Book Two, page 20 and pages following. 

Pharaoh, concluded that with all of his equipment 
and power to rule he could defy Jehovah and get away 
with it. Even so Satan and his earthly agents have 
concluded that they can weld together and unite the 
nations and the peoples of earth into a confederacy or 
league and thus defy Jehovah God by setting up their 
own organization and thus rule and control the world 
continuously. (Isa. 8:9-13) But all such schemes of 
the worldly organization must fail. Jehovah causes 
his faithful remnant on earth, his witnesses, to pro- 
claim before the Devil and all of his agents in the 
world, which constitute modern Egypt, that the 
League of Nations, the "World Court, the peace pacts, 
disarmament conferences, "holy year" schemes, pros- 
perity schemes, and all such like schemes, are not of 
God, but of the Devil, and that the instigators and 
supporters thereof are unclean and an abomination 
in the sight of God, just as Uzziah was unclean and 
became leprous for his wrongful acts before Jehovah. 
(2 Chron. 2G: 14-23) The declaration of this message 
of truth beginning with the 'pouring out of the first 
vial', as described in Revelation, chapter sixteen, con- 
tinues upon the world; and such declaration of truth 
throughout the realms of "Christendom" by means 
of radio, books, magazines, and word-of-mouth testi- 
mony has been and is a great plague to the modern 
Egyptians. The ancient Egyptians blasphemed God's 






HIS NAME 



83 



' 



name because of the suffering from their pains and 
sores, and likewise the modern Egyptians, Satan's 
earthly agents, do blaspheme and curse. 

This plague of putrid boils afflicted the magicians 
as well as the others of Egypt. "And the magicians 
could not stand before Moses because of the boils; for 
the boil was upon the magicians, and upon all the 
Egyptians." (Ex. 9:11) Those magicians could not 
stand before Muses to resist him; likewise the modern 
magicians, "Janncs and Jambres," because of their 
corruption attempt to resist the message of God 
through Christ, but they cannot successfully do so, and 
their end is in sight and their fall shall appear be- 
fore all men who survive. (2 Tim. 3:8) The clergy 
and the "man of sin" and all like modern " wonder "- 
workers, and "holy year" workers of modern Egypt, 
now itch and scratch and are tormented, and thus 
mark themselves badly, and they continue to howl and 
express their agony, opposition to and indignation 
against the message of truth that is plainly placed 
before them, and thus are guilty of the 'transgression 
that maketh desolate*. (Dan. 8:13) Jehovah's wit- 
nesses are divinely permitted to proclaim the message 
of truth which thus plagues the opposcrs of the Most 
High. Instead of these opposers' giving heed thereto, 
they harden their hearts against the Lord, and further 
plagues come upon them. 

PLAGUE SEVEN 

The seventh plague was a rain of grievous hail 
such as never before was known. "Seven" is a sym- 
bol of divine completeness, while hail symbolizes hard 
and unbreakable truths that cut, bruise and kill. All 
the plagues, antitypically, have to do with the procla- 
mation of God's message of truth, and this proclama- 



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JEHOVAH 



tion of truth or work of Jehovah's witnesses will not 
be completed on earth until they have proclaimed all 
of Jehovah's warning messages of vengeance and vin- 
dication; and this they must do before Armageddon. 
Jehovah might well have completely smitten Egypt 
when Pharaoh first refused to let the Israelites go, 
but it pleased God to cause further testimony to be 
delivered to Pharaoh and his royal house. Even so 
Jehovah might well have smitten Satan's earthly or- 
ganization when first Christ came to the temple, but 
it pleased him to permit Satan to go on and to re- 
main for a time, that further witness might be given, 
and that Jehovah's power might be made more mani- 
fest, and that none of the world should have any rea- 
son to say that they were taken unawares by the judg- 
ments of Jehovah. 

Six plagues had now been upon Egypt, and this had 
served only to harden the heart of Pharaoh. The pur- 
pose of the plagues upon Egypt was to place plainly 
before the Egyptians the name and supremacy of Je- 
hovah. Instead of God's completely destroying Pha- 
raoh and his organization earlier, he said: "For at 
this time I send all my plagues [margin, all my re- 
maining plagues] against thy heart, and against thy 
servants, and against thy people; in order that thou 
mayest know that there is none like me on all the 
earth. For even now I might have stretched out my 
hand, and I might have smitten thee and thy people 
with the pestilence; and thou wouldst have been cut 
off from the earth; but for this cause have I allowed 
thee to remain, in order to show thee my power; and 
in order that they may proclaim my name throughout 
all the earth." (Ex. 9: 14-16, Leeser) The remaining 
plagues that were to come upon Egypt and which did 
come were further notice and warning to Satan's 



HIS NAME 



85 



earthly organization. This notice of warning in mod- 
ern times must be given and declared by Jehovah's 
witnesses as members of his temple organization. 

A great storm or downpour of hail accompanied 
by the fire of lightning smote the crops and men and 
beasts of Egypt. Jehovah had warned Pharaoh, but 
that warning was unheeded; and now he sent forth 
upon the Egyptians the seventh plague. "And Moses 
stretched forth his rod toward heaven; and the Lord 
sent thunder and hail, and the fire ran along upon 
the ground: and the Lord rained hail upon the land 
of Egypt. So there was hail, and fire mingled with 
the hail, very grievous, such as there was none like it 
in all the land of Egypt since it became a nation. 
And the hail smote throughout all the land of Egypt 
all that was in the field, both man and beast; and the 
hail smote every herb of the field, and brake every tree 
of the field." (Ex. 9: 23-25) That great plague of hail 
came upon Egypt in the springtime, and which is 
shown by the words of verse thirty-one: "And the 
flax and the barley was smitten; for the barley was 
in the car, and the flax was boiled." "He smote their 
vines also, and their fig trees; and brake the trees of 
their coasts."— Ps. 105 : 33. 

Antitypically this plague began to come upon Sa- 
tan's earthly organization in August 1928. It was then 
that Jehovah caused his people on earth, to whom had 
been committed the testimony of Jesus Christ, to de- 
clare his message against Satan and his organization. 
The proclamation of a specific message was there be- 
gun, and carried on through the earth, which message 
is designated "Declaration against Satan and for 
Jehovah". This was first publicly declared at an as- 
sembly of Jehovah's people in Detroit, Michigan. It 
was then that the "lightnings" flashed from the tem- 



86 



JEHOVAH 



pie and the remnant had their first clear vision of the 
great issue joined between Satan and Jehovah. (See 
The Watchtoioer, September 15, 1928; Light, Book 
One, page 221.) Since that time in particular God has 
continued to rain down upon "Christendom" great 
-chunks of strong and weighty truths, unparalleled in 
the history of the world, and this because the time has 
arrived for the 'increase of knowledge ', and for the 
announcement to be made that the end of Satan 's or- 
ganization is at hand. (Dan. 12: 4; Rev. 11: 17) It is 
the day of Jehovah God, the day of his vengeance and 
vindication, and his message of vengeance therefore 
must be declared. 

That great hailstorm has continued to spoil "Chris- 
tendom's" self -righteousness (pictured by the linen 
flax in Egypt, which was destroyed) and "Christen- 
dom's" spiritual fodder (first fruits, pictured by the 
barley destroyed in Egypt) and her self-conscious 
sweetness (pictured by the fig trees and their fruit 
in Egypt, which were spoiled). Satan's lies, which had 
found refuge in "Christendom", there began to be 
swept away, and are being swept away, by the flood 
of truth. (I3a. 28:2-17) Therefore Jehovah is caus- 
ing his witnesses on earth to bear his message of truth 
throughout the world to modern Egypt, calling atten- 
tion to his own supreme power and that this power 
will be completely made manifest at Armageddon. 

In Pharaoh's realm in Egypt there were some 
who heard and gave heed to the warning given by 
Moses concerning the approaching storm; while others 
failed and refused to give any heed thereto, and they 
suffered as a result thereof. "He that feared the 
word of the Lord, among the servants of Pharaoh, 
made his servants and his cattle flee into the houses; 
and he that regarded not the word of the Lord left 



HIS NAME 



87 



his servants and his cattle in the field." (Ex. 9: 20, 21) 
Even so now some persons who arc of the world are 
h caring the word of warning given by authority and 
power of the Lord in which his witnesses are used, 
and some of these seek refuge, while others disregard 
and scoff at the message. The great storm comes upon 
all of Egypt except Goshen; and likewise this great 
storm comes upon all the world except God's chosen 
people. "Only in the land of Goshen, where the chil- 
dren of Israel were, was there no hail." (Ex. 9:26) 
Among Oiod's faithful people now on earth the truth, 
accompanied by flashes of "lightning", brings great 
joy to the hearts of all such; hence there is no plague 
or hail for any of them. They dwell in the secret and 
protected place of the Most High and rejoice in the 
blessings that the Lord gives to them, even as he had 
long ago promised: "And my people shall dwell in a 
peaceable habitation, and in sure dwellings, and in 
quiet resting places, when it shall hail, coming down 
on the forest; and the city shall be low in a low place." 
(Isa. 32: 18, 19) But the poor old " Jannes and Jam- 
bres" crowd are having a very grievous time. The 
hail and lightning blinds, bruises, plagues and tor- 
ments them, and they continue to harden their hearts. 
More testimony is required. 

PLAGUE EIGHT 

Had Pharaoh yielded to the demands of the Lord 
through Moses and let the Israelites go and worship 
Jehovah, such would have been a public acknowledg- 
ment by Pharaoh that he was wrong; and hence his 
pride would not permit him to do so. So now, if Sa- 
tan's earthly agents should give heed to the message 
of Jehovah delivered through his witnesses, such 
would be an acknowledgment that these faithful wit- 



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ncsses are telling the truth; and that would be a pub- 
lic admission on the part of Satan and his earthly 
agents in "Christendom" that the Devil and all of 
his organization are entirely wrong. It seems, how- 
ever, that some persons in the Devil's organization 
would be glad to give up the fight, because the truth 
is too much of a plague to them. Satan, however, has 
"Christendom" tightly tied, and his organization and 
all the members thereof continue to harden themselves 
against God's purposes. 

The eighth plague was that of a great swarm of 
locusts; but, as heretofore stated, the ant i typical ful- 
filments of the plagues do not seem to follow in the 
time order of the other plagues mentioned. The key to 
the understanding of this plague appears in Revela- 
tion 9 : 1-12, concerning the locusts that came upon the 
world, an explanation of which is found in Light, 
Book One, pages 136-155. The locusts' coming from 
the cast, that being the same direction from which 
come the "kings of the east", gives a clue to what 
constitutes this antitypical plague. "And Moses 
stretched forth his rod over the land of Egypt, and 
the Lord brought an east wind upon the land all that 
day, and all that night; and when it was morning, 
the east wind brought the locusts. And the locusts 
went up over all the land of Egypt, and rested in all 
the coasts of Egypt : very grievous were they; before 
them there were no such locusts as they, neither after 
them shall be such." (Ex. 10 : 13, 14) "He spake, and 
the locusts came, and caterpillars, and that without 
number, and did eat up all the herbs in their land, and 
devoured the fruit of their ground."— Ps. 105 : 34, 35. 

In the past few years the constant barrage of testi- 
mony of truth at and against "Christendom" has 
brought a great plague upon Satan's visible organi- 



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89 



zation. Among these shots thus fired may be counted 
the message contained in the booklets The Crisis, Es- 
cape to the Kingdom, Dividing the People, World Re- 
covery, and Righteous Ruler. The first organized mass 
attack of these ' ' locusts ' ' was made upon the communi- 
ty of Bcrgenfield, New Jersey, May 22, 1932, and the 
work of these witnesses of Jehovah has increased and 
prospered from that time forward, and this by the 
grace of the Lord. Even though there is some indica- 
tion that some of these agents of Satan seemingly 
would be glad to yield (Ex. 10:7-11), whatsoever 
repentance is shown by such servants of Satan, that 
repentance is not sincere from the heart, but entirely 
hypocritical. Jehovah's witnesses must continue to 
serve notice and warning according to his command- 
ment, that all may know that Jehovah is God, and 
particularly that those of good will may have an op- 
portunity to take their stand on Jehovah's side. As 
the plague of locusts came upon Egypt, so not only 
has the antitypical plague begun, but this plague con- 
tinues upon modern Egypt throughout all the land 
of "Christendom". 



PLAGUE NINE 

The ninth plague upon Egypt was thick darkness 
over all the land of Egypt except that part of the 
land occupied by the Israelites, and there the Israel- 
ites had light in their dwelling-place. Usually thick 
darkness strikes terror into the hearts of those who 
have no faith in God; and since Pharaoh possessed a 
hard heart and had no faith, he was frightened and 
desired to be quit of the Israelites when this plague 
came upon him and his people: "And the Lord said 
unto Moses, Stretch out thine hand toward heaven, 
that there may be darkness over the land of Egypt, 



90 



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even darkness which may be felt. And Moses stretched 
forth his hand toward heaven; and there was a thick 
darkness in all the land of Egypt three days: they 
saw not one another, neither rose any from his place 
for three days; but all the children of Israel had light 
in their dwellings. And Pharaoh called unto Moses, 
and said, Go ye, serve the Lord; only let your flocks 
and your herds be stayed; let your little ones also go 
with you."— Ex. 10: 21-24. 

It is noted that in calling forth some of the pre- 
ceding plagues Moses stretched forth his rod over the 
land of Egypt, but in calling forth the ninth plague 
he "stretched forth his hand toward heaven"; which 
seems to symbolically say that this message of notice 
and warning given by divine command pertains to 
heavenly things, which became totally dark to those 
making up the visible part of Satan's organization, 
and particularly those who form the religious or 
so-called "spiritual" elements of Satan 's organization. 
In 1919 the League of Nations was set up as a substi- 
tute for the kingdom of God, and which league the 
clergy, forming the spiritual part, of Satan's visible 
organization, hailed as 'the political expression of 
God's kingdom on earth'. Thus they disclosed the fact 
that they had no proper conception of God 's kingdom. 

In 1926 Jehovah 's v/itnesses made public a declara- 
tion at the earthly seat of the beastly power of Satan, 
which declaration set forth that the League of Nations 
is a child of the Devil and wholly in opposition to 
God's kingdom. That declaration, which began at Lon- 
don, England, was a specific notice of warning and 
was addressed To the Rulers of the World and em- 
phasized the fact that Satan had set up, by his earthly 
representatives, an abominable thing, to wit, the 
League of Nations, which makes desolate because it is 









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91 






a hypocritical substitute for the Kingdom. Instead of 
giving heed to that warning the rulers of ' ' Christen- 
dom" continued to scoff at the message, to harden 
their hearts, and to oppose God. 'The transgression 
that maketh desolate' dates from that time because 
they then and there had specific notice and warning 
that the League of Nations is in opposition to the 
kingdom and is a great abomination to God; and from 
that time forward thick darkness has settled down 
upon ' ' Christendom ' '. — See Light, Book One, page 137. 

Although given full opportunity to know the truth 
and to identify themselves with God's kingdom, 
"Christendom's" leaders have refused to give heed: 
"They know not, neither will they understand: they 
walk on in darkness: all the foundations of the earth 
are out of course." (Ps. 82:5) That particularly 
marked the time spoken of by the prophet Isaiah, to 
wit: "For, behold, the darkness shall cover the earth, 
and gross darkness the people : but the Lord shall arise 
upon thee, and his glory shall be seen upon thee." 
(Isa. 60: 2) From that time onward all the opposers 
of the purposes of Jehovah God, and particularly the 
"man of sin" class (Jannes and Jamb res), had their 
"understanding darkened" because of their hardness 
of heart. (Eph. 4: 18) They received notice and warn- 
ing that they were opposing God and his kingdom, 
and they refused to hear the message of warning, and 
to such the prophecy of God applies, "Let their table 
become a snare before them: and that which should 
have been for their welfare, let it become a trap. Let 
their eyes be darkened, that they see not; and make 
their loins continually to shake." — Ps. 69 : 22, 23. 

Jehovah says : "I form the light, and create dark- 
ness." (Isa. 45:7) "Darkness shall pursue his ene- 
mies," that is, those who oppose Jehovah's purposes. 



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(Nah. 1:8) It was Jehovah who caused the dark- 
ness in the land of Egypt; and now darkness by his 
command is upon Satan's world. (Ezck. 32: 8; Prov. 
4:19; Isa. 8:22; Zeph. 1:15) "And the fifth angel 
poured out his vial upon the seat of the beast; and 
his kingdom was full of darkness; and they gnawed 
their tongues for pain, and blasphemed the God of 
heaven because of their pains and their sores, and 
ropentcd not of their deeds." — Rev. 16 : 10, 11. 

There is no part of "Christendom" today that has 
any light of and concerning God's kingdom. The effort 
of the Roman Catholic hierarchy to make 1933 a "holy 
year" has brought no light whatsoever to "Christen- 
dom", but even greater darkness. All light Jehovah 
has withdrawn from the world. The hypocritical howl 
of the clergy in their present movement "back to the 
church" brings no light of relief, but only darkness 
and disappointment. More keenly now than ever the 
political and commercial elements of the world, which 
have trusted and hoped that they would receive favor 
by the ministration of the clergy, have come to realize 
that God is not blessing the clergy or any of their 
schemes. Even thousands of clergymen are now out 
of a job and have no opportunity of haranguing the 
people, by which they have heretofore been able to 
feed themselves. The three days of darkness coming 
upon Egypt symbolically means that the present-day 
darkness upon the world will continue and persist un- 
til Armageddon, when the whole of the Devil system 
will go down into the abyss of everlasting darkness. 

Jehovah's faithful witnesses are now in the tem- 
ple, the secret place of the Most High, where they en- 
joy everlasting light from the glory of the Lord and 
from his King. To the rulers and their supporters of 
this wicked world under Satan the temple of God is 



HIS NAME 



93 






a place of darkness, because none of them can see 
therein. In the temple Christ Jesus enlightens his 
faithful remnant and sends them forth as witnesses 
to proclaim from the housetops the message of God's 
vengeance and of his kingdom. (Matt. 10:26, 27) 
After the faithful remnant had received the wages, 
the "new name" (Matt. 20: 8, 9), they resigned from 
all connection with "Christendom". (Zech. 11: 9-17) 
The rulers have been served with notice of warning, 
and now the remnant, the witnesses of Jehovah, will 
do what they can for the people of good will that they 
may hear the message and take their stand. While 
darkness covers the world, Jehovah continues to turn 
his light upon his faithful ones, giving them a more 
wonderful vision of his Word than they ever expected 
to have while on the earth. This suggests that the bat- 
tle is near. 

Pharaoh expressed a willingness to let the Israel- 
ites go upon condition that they would leave behind 
them in Egypt all things of a commercial value. Like- 
wise the world rulers now make some concessions to 
those who serve Jehovah God, but this upon conditions 
that would make Jehovah's witnesses go empty-handed 
before the Lord and be deprived of all means of offer- 
ing the "continual sacrifice" before Jehovah. God's 
faithful witnesses will not comply with any such con- 
dition, but they will obey Jehovah and not man or 
devil; and their attitude angers Satan's representa- 
tives and calls down upon the heads of Jehovah 's wit- 
nesses the expression of wickedness and threats of de- 
struction. This was foreshadowed by the anger ex- 
pressed by Pharaoh. "And Pharaoh said unto him, 
Get thee from me, take heed to thyself, see my face 
no more [unless I send for you] : for in that day thou 
seest my face thou shalt die." 



94 



JEHOVAH 



HIS NAME 



95 



Murder was in the heart of Pharaoh, and he threat- 
ened to kill Moses if he again appeared before him. 
With calmness and dignity Moses replied to the wicked 
Pharaoh: "Thou hast spoken well, I will see thy face 
again no more." (Ex. 10:28, 29) That was a filial 
warning from Jehovah delivered to Pharaoh by Moses. 
Pharaoh threw down the challenge, and Moses, as 
the Lord's representative, accepted it. The way was 
now clear for the final plague. It must have been a 
thrilling moment to Moses. Likewise it must be a 
time of great joy to the Greater Moses now to see 
that the hour has arrived when he shall vindicate his 
Father's name. 

PLAGUE TEN 

From the Scriptures it appears that while Moses 
was still in the presence of Pharaoh God spoke to 
him, and that Moses gave a final warning to Pharaoh 
before he departed. "And the Lord said unto Moses, 
Yet will I bring one plague more upon Pharaoh, and 
upon Egypt; afterwards he will let you go hence: 
when he shall let you go, he shall surely thrust you 
out hence altogether." (Ex. 11:1) Moses withdrew 
from Pharaoh never again to communicate with or 
see Pharaoh except upon the request of the latter; 
which request was later made. Fear had seized upon 
Pharaoh and his official household, and they were 
anxious to be quit of God's messengers.— Ex. 12 : 31, 33. 

It now appears that the nine plagues have been 
antitypically performed by Jehovah 's witnesses at the 
command of the Lord and under his direction, which 
messages of truth are still continuing, and persist, and 
are groat plagues upon the rulers of the world and 
their henchmen. These messages of notice and warn- 
ing constitute a great plague like a nightmare to the 
ofiicial element of Satan's visible organization, which 



, 



would be glad to be rid of the 'pestiferous' witnesses 
of the Lord. This is made manifest by the constant 
howls that go up from the Roman Catholic hierarchy 
and other clergymen, big radio preachers, and others 
of like stripe, who demand that the messengers be 
forbidden an opportunity to use the facilities of the 
world for proclaiming the truth. Jehovah's witnesses 
are now thoroughly hated by all such opposers, and 
they would find some apparently legal excuse to de- 
stroy Jehovah's witnesses. This was particularly made 
manifest by the recent actions of the Roman Catholic 
hierarchy and their public press, and further at Plain- 
field, New Jersey, when their "strong-arm squad" ap- 
peared on the scene at a public meeting of Jehovah's 
witnesses, armed to the teeth, when there was no 
danger to anyone except to those who could be hurt 
by the plain proclamation of the truth. That strong- 
arm squad was doubtless there at the instance of cruel 
Catholic priests, and to this day members of that 
strong-arm squad cannot understand why they did 
not commit murder. There is still some witness work 
to be done amongst the people, and preparation is now 
being made for the final plague to be visited upon 
Satan's organization at Armageddon. 

Jehovah had previously told Moses that, when his 
due time came for the deliverance of the Israelites, 
"ye shall not go empty," but that the Israelites 
should borrow of the Egyptians: "and ye shall spoil 
the Egyptians." (Ex. 3: 21, 22) Immediately follow- 
ing the ninth plague Jehovah spoke to Moses and said: 
"Speak now in the ears of the people, and let every 
man borrow of his neighbour, and every woman of her 
neighbour, jewels of silver, and jewels of gold. And 
the Lord gave the people favour in the sight of the 
Egyptians. Moreover, the man Moses was very great 



96 



JEHOVAH 



in the land of Egypt, in the sight of Pharaoh's serv- 
ants, and in the sight of the people. ' ' — Ex. 11 : 2, 3. 

The borrowing of articles from the Egyptians was 
not merely for self-adornment, but for use in the 
service of the Lord by the Israelites. This seems to 
mean that it is right and proper now for Jehovah's 
witnesses to apply for and use any and all of the 
facilities that the worldly rulers now control and to 
use them in order for the furthering of the witness 
work for the kingdom. That means that they are to 
use the enemy's own means or instruments against 
them, such as radio stations, the facilities of the courts, 
the making of petitions and protests, the lawmaking 
bodies, which right is guaranteed by the fundamental 
law of their own land, and by the use of any and all 
other means to bring to the attention of the people 
the message of Jehovah's kingdom. By thus doing 
they are not asking permission of Satan's organiza- 
tion to do something, but they are serving notice upon 
Satan's organization and demanding that this worldly 
organization shall cease interfering with the execution 
of Grod's purposes. The borrowing from the Egyp- 
tians would also include receiving money by Jehovah 's 
witnesses in the way of contribution for the literature, 
and then using that money in the preparation and 
publication of more literature. Thus the Lord's people 
are diverting some things from the Devil 's crowd into 
the Lord's work and service. This is further and con- 
clusive proof that Jehovah's witnesses are not engaged 
in a commercial enterprise, such as hawking and ped- 
dling and bookselling, regardless of what the worldly 
tribunals may decide or determine, and certainly re- 
gardless of what the clergy and their crowd may say. 

Preparation must then be made, and was made, 
for the final plague, and at the same time for the pro- 



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97 



tection of God's people. Pharaoh and his official 
family had spurned and disregarded the notice of 
warning of the nine preceding plagues, and hence it 
would have been useless to give Egypt's rulers any 
instruction concerning the passover protection; and 
none was given to them. It appears, however, that 
Moses plainly warned Pharaoh that all of his first- 
born should die, but not even a dog's tongue would 
move against any of the Israelites, and that this warn- 
ing was given to Pharaoh before Moses withdrew from 
his presence. — Ex. 11 : 4-10. 

Jehovah told Moses that the death of the first- 
born would take place at midnight, antitypically 
meaning at a time of the world's blackness or darkest 
period. The blackness of darkness is now upon the 
world, and must continue until Armageddon. At the 
command of Jehovah Moses prepared the Israelites by 
instructing them that each household should on the 
tenth day of Nisan take a lamb without spot or blemish 
and keep it up until the fourteenth day of that month, 
on which day, in the evening, the lamb should be killed 
and its blood sprinkled over the entrance into each 
house and all should go into the house and remain 
there during the night, roast the lamb whole without 
breaking a bone, and eat it with unleavened bread 
and bitter herbs, and while thus doing they should be 
fully equipped for travel, God saying to them: "It 
is Jehovah's passover." "For I will pass through the 
land of Egypt this night, and will smite all the first- 
born in the land of Egypt, both man and beast; and 
against all the gods of Egypt I will execute judgment: 
I am the Lord. And the blood shall be to you for a 
token upon the houses where ye are : and when I see 
the blood, I will pass over you, and the plague shall 



98 



JEHOVAH 



not be upon you to destroy you, when I smite the land 
of Egypt. "—Ex. 12 : 12, 13. 

"And [he] smote all the firstborn in Egypt, the 
chief of their strength in the tabernacles of Ham." 
(Ps. 78: 51) "He smote also all the firstborn in their 
land, the chief of all their strength." (Ps. 105:36) 
"And it came to pass, that at midnight the Lord smote 
all the firstborn in the land of Egypt, from the first- 
bom of Pharaoh that sat on his throne, unto the first- 
born of the captive that was m the dungeon; and all 
the firstborn of cattle."— Ex. 12: 29. 

FIRSTBORN 

The final plague upon the world will be at Arma- 
geddon. Who constitutes the antitypical firstborn? 
The firstborn son "is the beginning of his strength"; 
so declared God's law. (Deut. 21: 17) The antitypical 
Pharaoh, who is the Devil, has children, and these 
children include the "tares" and the clergy. (Matt. 
13:38; John 8:44) Other scriptures identify more 
of these children. (Acts 13 : 8, 10; 1 John 3 : 8, 10, 12) 
The firstborn of Egypt would therefore picture all of 
Satan's children, that is, those of his earthly organi- 
zation who are "the beginning of his strength", name- 
ly, 'the chief of his strength,' to wit, the leaders and 
chief ones in the religious, commercial and political 
branches of his visible organization. The firstborn of 
every portion of Satan's organization was destroyed; 
which antitypically means and includes the "man of 
sin", "the son of perdition," the "strong-arm squad" 
and those who put forth their strength to carry for- 
ward Satan's schemes, and also the counterfeit of 
God's kingdom, namely, the League of Nations. In 
this day Satan makes war upon the remnant of Jeho- 
vah, the "church of the firstborn", and would destroy 



HIS NAME 



99 



them unless prevented from so doing by the power 
of the Lord. The only protection that these faithful 
witnesses have is from the Lord, and this comes by 
reason of their obedience to Jehovah's commandment 
given to them by the Greater Moses, Christ Jesus. 
— Pev. 12:17; Acts 3: 23. 

The slaying of the lamb, and the eating thereof, 
preceded the slaughter of Egypt's firstborn. Even so 
the death of "Christ, our passover", and the partak- 
ing of his merit by the spirit-begotten ones, precede 
the slaughter of Satan's firstborn at Armageddon. As 
Israel's firstborn were passed over and preserved on 
that fateful night, even so the faithful remnant, who 
are of Jehovah's firstborn, will be passed over and 
preserved at the battle of the great day of God Al- 
mighty. They will survive Armageddon by virtue of 
Jehovah's protection. Others, to wit, people of good 
will, shall also survive Armageddon, but because they 
arc not of the "church of the firstborn" they are not 
shown in this type or picture. The Scriptures show 
that God's promise is to preserve the Jonadab class, 
or people of good will, and that "millions now living 
will never die". (John 8:51; 11:26) The Scriptures 
show, therefore, that the Jonadab class will survive 
Armageddon, but not for the same reason that the 
Lord will preserve the remnant of the firstborn. — 
2Ki. 10:15-25; Jcr. 35:18,19. 

OTHER TYPES FULFILLED 

The typical or paschal lamb was taken into the 
house on the tenth day of Nisan, and this antitypically 
means (in the present "day of Jehovah" since 1918) 
the receiving of the 'Lamb as it were slain' as Jeho- 
vah's King enthroned in office, hence the receiving of 
the Kingdom and undertaking the full responsibility 



100 



JEHOVAH 



of the interest of' the Kingdom. On the tenth day of 
Nisan, A.D. 33, Jesus rode into Jerusalem and offered 
himself as King to the Jews; and antitypieally this 
shows that the receiving of the Lamb into the house 
since A.D. 1918 signifies far more than accepting Je- 
sus as the ransom sacrifice or 'the lamb that taketh 
away the sin of the world'. In this day of Jehovah 
the eating of the lamb would include not only par- 
taking of his merit, which cleanses from sin, but also 
the having a share in the doing of the work which 
Jesus Christ was sent to earth to do, to wit, to bear 
testimony to the name of Jehovah to the vindication 
of his holy name, hence also entering into the joy of 
the Lord, which is now the strength of the remnant. 
Furthermore it means that there must be no unclean- 
ness in God's organization or among his people result- 
ing from coming in contact with or compromising with 
the Devil's organization. There must be no "leaven 
of the Pharisees, which is hypocrisy", meaning the 
failure or refusal to confess the Lord before men. 
(Ex. 12:8, 10, 15-17; Luke 12:1; 2 Cor. 6:16-18) 
Jehovah's witnesses must now be entirely separate 
from Satan 's organization. 

The Israelites were required to be in haste, with 
their loins girded, feet shod, and staff in hand, which 
antitypieally means that Jehovah's witnesses are not 
of this world nor subject to Satan's organization and 
its demands, but are subject to the "higher powers"; 
that they are on the trek and about to leave the anti- 
typical Egypt, seeing that the wieked organization 
will shortly be destroyed. (Ex. 12: 11) The Israelites 
must abide in the house, under the blood, until morn- 
ing; which antitypieally means that Jehovah's rem- 
nant are now hidden and are kept "in the secret place 
of the Most High", under the protection of Jehovah 



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101 



and his Vindicator, and are thus protected "until the 
indignation be overpast", and have there entered, by 
the Lord's grace, and have 'shut the door behind 
them'.— Ex. 12:22; Ps. 91:1; Isa. 26:20, 21. 

The blood of the paschal lamb was publicly 
sprinkled on the doorposts and lintels of the houses 
of the Israelites, and that antitypieally not only means 
a public confession of the blood of Christ Jesus as 
Jehovah's provided redemptive price for mankind, 
but also signifies to the remnant that all of that class 
are Judcans, that is, praisers of Jehovah, and are sub- 
ject to the orders of Jehovah's Vindicator and great 
High Priest, Christ Jesus, the Prophet greater than 
Moses ; and further that (lie day of judgment or venge- 
ance of God is here, which vengeance shortly will 
be expressed and exercised in the destruction of Sa- 
tan's "firstborn" at Armageddon. Therefore the blood 
was both a public declaration and a testimony of the 
approaching destruction upon Jehovah's enemies. This 
truth Jehovah's witnesses, who are his firstborn and 
who arc yet on earth, must declare, because it is an 
expression of his vengeance. 

It is true that the blood signifies that those under it 
say, "I accept Christ Jesus' blood as my redemptive 
price"; but to the remnant it means much more. That 
blood on the doorposts being the blood of the victim 
which validates the new testament or new covenant, it 
signifies that the firstborn of the remnant have entered 
into that new covenant, the primary purpose of which 
is to bring forth or produce a people for Jehovah's 
name and which will have a part in the vindication of 
that holy name. Upon the remnant of Jehovah's wit- 
nesses the Most High has bestowed the "new name", 
thus showing them to bo a "people for his name". The 
blood on the door entrances would therefore picture 



102 



JEHOVAH 



that the new covenant has been inaugurated toward the 
remnant and hence they must be faithful to the new 
name which Jehovah has given them, and hence must 
continue to faithfully bear testimony to his name. 

PASSED OVER 

Moses directed the elders of Israel according to 
God's commandments, which commandments they 
obeyed. The angel of the Lord passed throughout the 
land at midnight of the fourteenth of Nisan and slew 
all the firstborn of Egypt and spared from death the 
firstborn of every house of Israel, which gave proof 
that the commandment of Jehovah had been obeyed 
by slaying the lamb and sprinkling the blood over 
the doorposts and then remaining inside the house. 
God commanded that the Israelites should tell their 
children the meaning of this. To the Israelites it 
meant that it was the sacrifice of the Lord 's passover, 
thus proving that Jehovah alone had power to save 
them and to destroy their enemies and to completely 
deliver the people from Satan's power. The most im- 
portant thing was the name of Jehovah God. 

To the followers of Christ Jesus the meaning is 
much enlarged. To such it means that the law there 
given and afterwards given foreshadowed greater and 
better things to come; that the lamb slain pictured 
the slaying of Christ Jesus, the beloved Son of God, 
whose blood is the redemptive price for the purchase 
of all mankind from the bondage of sin and death; 
that his blood was shed for the benefit of all, and all 
who receive that benefit and profit thereby must ex- 
ercise faith in Jehovah God and in his provision of 
salvation through Christ Jesus and must render a 
full and complete obedience to God; that the firstborn 
of God arc those who from Pentecost, A.D. 33, to the 



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103 



Kingdom are brought forth and acknowledged by Je- 
hovah as his sons, and these are spared and passed 
over and preserved, provided they prove faithful unto 
God; that the firstborn of Egypt picture the first- 
born or chiefly favored ones of Satan's organization, 
which are used to deceive the people by Satan's re- 
ligion, and that such because of their hypocrisy and 
wickedness are the ones destroyed; and that later 
Satan and his entire organization go down, which is 
pictured by the disaster that befell the Egyptians in 
the Red sea. 

"OUR PASSOVER" 

The Israelites must observe their passover in the 
month of Nisan each year, according to the command- 
ment of Jehovah. This was a type; and when Christ 
Jesus came and was put to death on a tree as a sinner 
and in the place and stead of the sinner, he fulfilled 
the type and he became the real passover of those who 
exercise faith in him and in his sacrifice. Therefore 
the apostle, one of Jehovah's firstborn, wrote: "Christ 
our passover is sacrificed for us; therefore let us keep 
the feast, . . . with the unleavened bread of sincerity 
and truth." (1 Cor. 5:7, 8) It is manifest that the 
Lord would have us to know the real meaning of the 
type and of the antitype and then to deport ourselves 
accordingly and in obedience to his commandments. 

"When one is taken into the covenant by sacrifice, 
is brought forth as a son of God, taken into the cove- 
nant for the Kingdom, chosen and anointed, then 
he is of the firstborn; and hence he must remain 
under the blood of Christ, and this he does by con- 
tinuing to show faith in the shed blood and by full 
faith and obedience rendered unto God in keeping 
his commandments. Such ones are entirely separate 



104 



JEHOVAH 



and distinct from Satan's organization and are wholly 
devoted to Jehovah God and must be his representa- 
tives. To depart from their faith and obedience unto 
God would mean their destruction. Such are members 
of the Christ and must faithfully walk in the way of 
complete obedience wherein he walked. 

END OF TYPE 

During the three years following his anointing 
Christ Jesus faithfully observed Israel's passovcr, be- 
cause it was incumbent upon him to obey Jehovah's 
law given to the Jews. He was a Jew, or Israelite, and 
must keep the law perfectly, which he did. Jesus 
knew that he was the antitype of the lamb slain in 
Moses' stead, but he must continue to observe the type 
until God's due time for him to die and thereby ful- 
fil the type. When he was put to death on the tree, 
there he completely fulfilled the picture or type; and 
for that reason never thereafter would it be proper 
for anyone to observe the typical ceremony of Israel 's 
passover. "Christ hath redeemed us from the curse 
of the law, being made a curse for us; for it is writ- 
ten, Cursed is every one that hangcth on a tree." 
(Gal. 3:13) By his death Christ Jesus put an end 
to the ordinances relating to Israel's passover, nailing 
them to his tree. (Col. 2: 14) All Israelites who had 
faith in the blood of Christ rejoiced, and continued 
to rejoice, because they learned that the true Deliv- 
erer had come. Paul was one of such, and he spoke 
authoritatively concerning the matter here under con- 
sideration. 

MEMORIAL 

Before the complete fulfilment of the type Jesus 
instituted a new thing, to wit, the memorial of his 
own death. This he must do, if at all, before he ac- 



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105 



tually died upon the tree. The day began at six 
o'clock in the evening; and after that hour he, to- 
gether with his disciples, ate the passover on the 
fourteenth day of Nisan. That done, Jesus imme- 
diately proceeded to tell his faithful disciples what 
they must do, concerning which it is written: "For 
I have received of the Lord that which also I de- 
livered unto you, That the Lord Jesus, the same night 
in which he was betrayed, took bread: and when he 
had given thanks, he brake it, and said, Take, cat; 
this is my body, which is broken for you: this do in 
remembrance of me. After the same manner also he 
took the cup, when he had supped, saying, This cup 
is the new testament in my blood: this do ye, as oft 
as ye drink it, in remembrance of me. For as often 
as ye eat this bread, and drink this cup, ye do shew 
the Lord's death till he come."— 1 Cor. 11:23-2G. 

The passover was eaten once each year. At the 
death of Jesus the type ended and was fulfilled. As 
the death of Jesus took place once, therefore once 
during the cycle of each year the memorial of his 
death must be observed by those who exercise faith in 
his shed blood. "Once . . . hath he appeared, to put 
away sin by the sacrifice of himself. . . . Christ was 
once offered to bear the sins of many." (Hcb. 
9 : 26-28) Following the divine rule, it is proper that 
the followers of Christ Jesus celebrate the memorial 
of his death once each year, and not oftener. 



THE BREAD 

In instituting the memorial of his death Jesus em- 
ployed certain symbols: He "took bread, and blessed 
it, and brake it, and gave it to the disciples, and said, 
Take, eat; this is my body". (Matt. 26: 26) By that 
he meant that 'this bread stands for or represents my 



108 



JEHOVAH 



body, and the breaking of the bread represents that 
I am broken or put to death for your benefit'. This 
conclusion is further supported by his words, to wit : 
"I am the living bread which came down from heav- 
en; if any man eat of this bread, he shall live for ever: 
and the bread that I will give is my flesh, which I will 
give for the life of the world." (John 6:51) God 
has provided that men shall take material food into 
the mouth and eat it in order to sustain the organism. 
He has also provided that his consecrated sons shall 
take spiritual food into the mind and absorb it, that 
the spiritual life may be maintained. The Word of 
God is the truth, and it is both meat and drink for 
those who love and obey him. 

If a man really loves God, he loves his Word and 
receives it with gladness of heart. Not only has he a 
mental belief or conception of the truth, as found in 
the Word of God, but he sets his affections upon it and 
is therefore said to believe unto righteousness. "For 
with the heart man bclieveth unto righteousness; and 
with the mouth confession is made unto salvation." 
(Eom. 10: 10) To believe and obey the Word of God 
means life, because that moans to know God and to 
know Christ Jesus, which leads to life. (John 17:3) 
No man can ever receive everlasting life unless he be- 
lieves and obeys the Word of God which discloses Je- 
hovah God's provision for the salvation of man. Such 
is God's infallible rule concerning mankind. The Chris- 
tian therefore must believe that Jesus Christ was bro- 
ken in death that men might have an opportunity to 
live. The eating of the bread at the Memorial means 
that those properly eating thereof believe and rely 
upon Christ Jesus as their Redeemer and God's pro- 
vision for them to have life. It represents their faith 
in the great ransom sacrifice. Truly, then, Christ Je- 



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107 



sus is the passover of those who enter into the cove- 
nant to do God's will and who faithfully keep that 
covenant. 

THE CUP 

The cup contains a potion or drink prepared for 
those who drink it. The cup which Jesus handed to 
his disciples, and which he invited them to drink, 
therefore symbolizes that which Jehovah God has 
prepared and provided for Christ Jesus and his body 
members. Otherwise stated, it represents Jehovah's 
purpose concerning his sons. For this reason Jesus, 
after he had selected his disciples, after he had been 
anointed as King, and after he had taught them con- 
cerning the Kingdom, said to them: "Are ye able to 
drink of the cup that I shall drink of?" When they 
answered in the affirmative he gave promise that they 
should drink of that same cup which Jehovah had 
poured for him. (Matt. 20:22, 23) Jesus knew that 
he must die to fulfil the purpose of Jehovah, and the 
purpose of Jehovah concerning him and his body mem- 
bers was therefore symbolized by the cup. It is writ- 
ten that, after the breaking of the bread and giving 
of the same to his disciples to cat, "he took the cup, 
and gave thanks, and gave it to them, saying, Drink 
ye all of it; for this is my blood of the new testament, 
which is shed for many for the remission of sins." 
(Matt. 26:27, 28) He was there telling them what 
they must do to fulfil God's purposes concerning them 
that they might share with him in his kingdom. 

Paraphrasing his words, he said: 'This cup contains 
wine, and it symbolically stands for my blood; and my 
blood is shed for the remission of sins, and it is the 
blood of the new covenant. I invite you all to drink of 
it. My faithful followers will all drink of it and will 
drink it all. It means that you must share with me in 



108 



JEHOVAH 



my death in order that you may have immortal life.' 
This is further corroborated by his words: "Except 
ye cat the flesh of the Son of man, and drink his 
blood, ye have no life in you. Whoso cateth my flesh, 
and drinketh my blood, hath eternal life; and I will 
raise him up at the last day. For my flesh is meat 
indeed, and my blood is drink indeed. He that eateth 
my flesh, and drinketh my blood, dwelleth in me, and 
I in him." (John 6:53-56) This rule laid down by 
the Lord applies, not to all mankind, but to only those 
who are taken into the covenant with Christ Jesus. 
All mankind must by faith cat the bread, but only 
The Christ drink the blood. These scriptures prove 
that no one can be of the firstborn, who are saved as 
such, except he share in the sacrificial death of Christ 
Jesus, because such is the potion poured by Jehovah 
for his anointed ones. 

From Pentecost forward the true followers of Christ 
Jesus have annually observed the Memorial, and have 
done so properly. They have not done this as a type, 
but have done it as a memorial of the death of Christ 
Jesus. It has enabled them to ever keep in mind that 
the death of Christ Jesus is God's provided way for 
the reconciliation of man to Jehovah and to the grant- 
ing of everlasting life, and further reminds them that 
all who will share with Christ Jesus in his kingdom 
must likewise share with Christ Jesus in his sacrificial 
death. The apostle emphasized this fact when he wrote : 
'This do in remembrance of me. For as oft as ye cat 
this bread, and drink this cup, ye do show forth the 
Lord's death till he come.' (1 Cor. 11:25, 26) The 
death of Christ Jesus was not typical, and therefore 
there is no such thing as fulfilling the type and ending 
it. His death was the great fact upon which all man- 
kind must rely who ever receive life everlasting. 






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109 



"TILL HE COME" 

When a type is fulfilled the type ends. For this 
reason it has never been proper to observe the pass- 
over of Israel since the death of Christ Jesus. The 
value of the death of Christ Jesus never ends; there- 
fore it will be for ever proper to have in mind the 
sacrificial dcatli of the Lord Jesus Christ. To be sure, 
Christ Jesus knew the great issue involved. His faith- 
fulness unto death proves that God can put on the 
earth a man that will maintain his integrity towards 
Jehovah under the most severe test, and therefore 
proved the falsity of Satan and the truthfulness of 
Jehovah and the righteousness of his word. The sacri- 
ficial death of Christ Jesus proves the unlimited power, 
the unsearchable wisdom, and the unspeakable love of 
Jehovah God. It is a vindication of the name and 
word of Jehovah. 

In all future ages men will have to bear in mind 
that life comes to fallen humanity by and through the 
sacrificial death of Christ Jesus and that there is no 
other way and no other name given under heaven 
whereby men must be saved. (Acts 4:12) Without 
the shedding of his blood in sacrificial death the sin 
of the world could not have been taken away and man 
could never have had life. This, added to the more 
important thing of the vindication of Jehovah's name, 
can never be forgotten or ignored by men who would 
live. But what significance is to be given to the words 
of the apostle, to wit, 'Ye do show forth his death till 
he come'? Do these words have the meaning that we 
do not show forth his death after he comes? No, that 
does not seem to be the proper conclusion, but rather 
that after he comes something else and in addition to 
showing forth his death must take place or be done. 



110 



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The words of the apostle, according to the Diarjlott, 
read: "For as often as yon may eat this bread, and 
drink this cup, you declare the death of the Lord, till 
he come." (1 Cor. 11 : 26) At the time the Lord does 
come, as the language in the above text clearly shows, 
other things aside from showing forth the death of the 
Lord should be done, which things prior to that time 
could not be properly done. It is important, therefore, 
to determine to what specific time the word "come", 
as used in the above text, relates. The Scriptures over- 
whelmingly support the conclusion that the word 
"come" in this text relates to the time when the Lord 
Jesus appears at the temple of Jehovah for judgment 
and gathers unto himself those who are made members 
of Zion. The same Greek word translated by the word 
"come" in 1 Corinthians 11:26 is also translated by 
the word "come" in the following texts, which latter 
texts certainly apply at the time of the appearing of 
the Lord Jesus Christ at the temple, to wit, "I will 
come again, and receive you unto myself." (John 
14 : 3) "When the Son of man shall come in his glory, 
and all the holy angels with him, then shall he sit upon 
the throne of his glory. "—Matt. 25:31. 

These texts undoubtedly apply to the time of the 
coming of Christ Jesus to the temple of Jehovah for 
judgment. This judgment begins at the house of God. 
(1 Pet. 4: 17) It is then that his faithful ones sleeping 
in death are awakened and brought into Zion or God's 
organization. It is then that Zion is buildcd up and 
Jehovah appears in his glory. (Ps. 102:16) That is 
the time when the Lord Jesus gathers his faithful 
ones unto himself and when the falling away of the 
unfaithful takes place. (2 Thess. 2:1-3) It is the 
time when he comes to be glorified in his saints. 
(2 Thess. 1:10) Until then his faithful ones con- 



HIS NAME 



111 



tinue to show forth the death of our Lord, at the 
time the Memorial is celebrated. After the coming of 
the Lord to the temple of Jehovah, must the cele- 
bration of the Memorial cease? This is a question that 
has troubled some of the Lord's people and which 
should be answered according to the Scriptures. 

THE WINE 

The wine contained in the cup was the "fruit of 
the vine". It represented the shed blood of Christ Je- 
sus, because he said so, and that is conclusive. Je- 
sus, however, did not limit the cup and its contents 
symbolically to mean his death. On the contrary, at 
the same time that he gave the cup to his disciples 
and invited them to drink of it he said: "But I say 
unto you, I will not drink henceforth of this fruit 
of the vine, until that day when I drink it new with 
you in my Father's kingdom." (Matt. 26:29) At 
what time do these words of Jesus begin to have ful- 
filment? Not until "that day", because Jesus so stated, 
which period of time begins when he receives his king- 
dom and is placed upon his throne to rule. It was in 
1914 that Jehovah placed his King upon his holy hill 
of Zion. (Pss. 2 : 6; 110 : 2) It was three and one-half 
years thereafter (A.D. 1918) that Jesus Christ the 
King and Judge came to the temple of Jehovah, be- 
gan judgment, and began the building up of Zion. 
It was at this later date that the chief corner stone 
was laid in Zion in its fullness and completeness. 
(Isa. 28: 16) Since judgment begins at the house of 
God and the faithful disciples are the ones to whom 
the words of Jesus were primarily addressed, it fol- 
lows that these would be the first to be awakened out 
of death. It would seem to certainly follow that the 
Lord Jesus there began the drinking of the fruit of 



112 



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113 



the vine new with these faithful resurrected ones at 
that time. What, then, would the drinking of the fruit 
of the vine "new" represent? 

Understanding that the cup, including its contents, 
symbolizes or represents God 's purpose concerning his 
anointed ones, then we know that it represented more 
than the suffering and death of Christ Jesus, because 
the purpose of Jehovah did not end with his suffering 
and death. It is recorded in God's Word: "Wine . . . 
maketh glad the heart of man." (Ps. 104: 15) Jesus 
further emphasized this when he produced the best 
wine at the wedding feast. (John 2: 3-10) The fruit 
of the vine which Jesus drinks new with his faithful 
ones in the kingdom, therefore, must represent joy 
and a time of rejoicing. Such was a part of the pur- 
pose of Jehovah concerning The Christ. 

TIME OP JOY 
During the absence of the Bridegroom the bride 
would be given to sadness; but when the Bridegroom 
returns and the bride is made aware of that fact that 
sadness would give way to joy. Immediately upon 
being awakened out of death the eleven faithful dis- 
ciples of Jesus, and others of like faith and who died 
faithful and who were awakened at the same time, 
would be made aware of the fact that the Bridegroom 
had returned and had come according to his promise 
to receive them unto himself. That would be a time of 
great joy to them. The faithful on the earth would 
learn of that fact at some later time. The Nation, or 
Kingdom, was born in 1914, which is pictured under 
the symbol of 'the birth of the man child'. (Rev. 12: 
1-5) Referring to that time and to the casting of Sa- 
tan out of heaven it is written : "Rejoice, ye heavens, 
and ye that dwell in them." (Rev. 12: 12) Why this 






great rejoicing? Because the time has come for the 
vindication of Jehovah's name. The kingdom was be- 
gun and Satan was cast out of heaven and the Bride- 
groom was gathering unto himself his bride. Those 
faithful disciples to whom he addressed his words, and 
the others who had likewise died fully faithful, would 
not come to this knowledge in 1914, but in 1918, when 
they are awakened out of death; but the faithful on 
earth, as the facts show, did not come to this knowl- 
edge until some time after 1918. 

Looking back, now we can clearly see that the Lord 
has gradually permitted his light to shine into the 
minds of his faithful remnant on earth; and this light 
has caused them to rejoice. Their joy began when first 
they saw that the Lord had come to the temple of Je- 
hovah, had brought the approved ones into the temple 
and had covered such with the "robe of righteous- 
ness". God's prophet foretold this time of rejoicing 
in these words: "I will greatly rejoice in the Lord, 
my soul shall be joyful in my God; for he hath clothed 
me with the garments of salvation, he hath covered me 
with the robe of righteousness, as a bridegroom deck- 
eth himself with a garland, and as a bride adorneth 
herself with her jewels." (Isa. 61:10, R.V.) The 
Bridegroom, clothed in all of his glory and beauty, 
was then at the temple and brought the approved ones 
under the robe of righteousness; and by reason of this, 
and by reason of having on the wedding garments, 
these approved ones are identified as the anointed of 
Jehovah God, and it is a time of joy for them. The 
Bridegroom and the bride class together share this 
joy, which is symbolized by the 'fruit of the vine 
new' in the kingdom of Jehovah. 

This corresponds exactly with the fulfilment of the 
prophetic parable of the talents (Matt. 25: 14-30), in 



114 



JEHOVAH 



HIS NAME 



115 



which the Lord shows that "his goods", or kingdom 
interests, are committed to those in the covenant with 
him for the Kingdom. The fulfilment of this parable 
must take place at the time the Lord Jesus appears at 
the temple of Jehovah for judgment and takes account 
with his servants. Those found approved by him are 
made aware of the fact, and to such he says: "Well 
done, thou good and faithful servant : thou hast been 
faithful over a few things, I will make thee ruler over 
many things: enter thou into the joy of thy lord." 
(Matt. 25:21) Here is the direct invitation by the 
Lord to the "faithful servant" class to share with him 
in his joy, which joy is symbolized by his drinking the 
fruit of the vine new in his Father's kingdom. The 
fact that he says, "Enter thou into the joy of thy 
lord," shows that the Lord himself is drinking this 
wine of joy. 

"What, then, is that specific joy? It is the joy re- 
sulting from the fact that the time has come for Christ 
Jesus to vindicate the name of the Most High. When 
he was exalted to heaven Jehovah commanded him to 
wait for that happy day which would come in due 
time. (Ps. 110: 1; Heb. 10: 13) Through all the cen- 
turies following Jesus waited for the joyful time when 
Jehovah God would set up his kingdom and send him 
forth to rule. That joy, with Christ Jesus, began in 
1914, when he was sent forth to rule amongst his ene- 
mies; and when, in 1918, he began to receive unto him- 
self his faithful followers he extended the invitation 
to all such to share that joy with him, or to drink new 
the wine of the kingdom. (Ps. 110: 2) The period of 
time designated as "that day" began with the Lord 
Jesus in 1914, when Jehovah placed him upon his 
throne and sent him forth to put down the enemy. 
"That day" began with the members of his body in 






1918, when the Lord began to gather them unto him- 
self at the temple of Jehovah. The joy of the Lord, 
pictured by the drinking of the fruit of the vine, be- 
gan with the faithful ones of earth when they were 
brought to the temple, and when they learned of that 
fact and learned that the chief purpose of Jehovah, 
by and through his kingdom, is the vindication of his 
name, and that lie will use those who maintain their 
integrity toward him to carry out his purpose and to 
have a part in the vindication of his name. 

Jehovah poured the cup for the Lord Jesus Christ, 
and this cup Jesus invited his disciples to share with 
him. (Matt. 20: 22, 23) That the cup symbolized God's 
purpose concerning his anointed, and represented 
both sufferings and joy, is conclusively proved by the 
words of the apostle, who wrote concerning Christ Je- 
sus: "Who for the joy that was set before him en- 
dured the cross, despising the shame, and is set down 
at the right hand of the throne of God." Clearly the 
inference from this text is, and in harmony with other 
supporting texts, that the joy of the Lord was future 
and that he entered into that joy when he was placed 
upon his throne in 1914. First came his sufferings and 
then his joy, as symbolized by the cup, and it is even 
so with those who share with him in his kingdom. 

Prior to the coming of the Lord Jesus Christ to 
Jehovah's temple the followers of Christ could show 
forth nothing but his death. He had died as a sinner 
that the sin of the world might be taken away, and 
his faithful followers would keep in mind that by 
and through his death alone life could be given to 
any man. While they knew that he had been raised 
out of death and ascended on high, yet he was absent 
from them, and it was therefore a time of sorrow 
rather than a time of joy. By faith these looked for 



116 



JEHOVAH 



his second appearing, and therefore a joy was set be- 
fore them; but when he appears at the temple, brings 
the approved into the temple, and covers them with 
the robe of righteousness, and they learn of this fact, 
it is then the time for these faithful ones to experience 
the joy that had been set before them. By thus en- 
tering into the joy of their Lord these drink with him 
the 'fruit of the vine new' in the kingdom. 

But should the faithful on earth cease to remember 
or to show forth the Lord's death? Most assuredly 
not, because they must always keep in mind that it is 
by and through his suffering and death that it is pos- 
sible for them to be made members of God's kingdom. 
(1 Pet. 3:18) The fact that the apostle says, "As 
often as ye eat this bread, and drink this cup, ye do 
shew [forth] the Lord's death till he come," does 
not necessarily mean that when he does come they will 
cease to show forth his death, but rather that until 
his coming they could not enter into his joy and share 
with him in drinking the fruit of the vine new in the 
kingdom. Until that time they must show forth his 
death, and nothing more; but from and after that 
time tlicy must continue to remember his death and 
also enter into his joy. 

The proper course of the Lord's anointed seems 
clearly therefore to be that they should keep the Me- 
morial feast at the appointed time each year, but do 
so in joy and not in sorrow. These rejoice that the 
Lord Jesus was broken and that he poured out his 
lifeblood and that they might, by his invitation and 
God's favor, have a part in his sufferings and his death. 
They rejoice because they know that in no other way 
could they live and become a part of his kingdom and 
participate in the vindication of Jehovah 's name, which 
latter is the cause for the greatest joy. To such the 



HIS NAME 



117 



reason for keeping the Memorial now is to keep in 
mind the suffering and death of the Lord Jesus, and 
the value his death brings to mankind, and that by 
suffering with him the faithful arc permitted to enter 
into his joy and, continuing faithful, to reign with 
him. "It is a faithful saying: For if we be dead with 
him, we shall also live with him; if we suffer, we shall 
also reign with him; if we deny him, he also will deny 
us."— 2 Tim. 2:11, 12. 

WHO MAY CELEBRATE THE FEAST 

It is not for any man or organization of men to 
determine what individuals may or may not publicly 
celebrate the Lord's supper. It is proper, however, to 
here call attention to the significance of the things 
pertaining thereto and then let each one assume the 
responsibility for his actions. Without a doubt many 
partake of the Memorial emblems without any con- 
ception of what they mean. We are now in the "day 
of Jehovah", when the plagues are being antitypically 
fulfilled upon the world. The celebration of the Me- 
morial now means much more than it did prior to the 
coming of the Lord to the temple in 1918. Those who 
now properly partake of or celebrate the Lord's sup- 
per as a memorial to the name of Jehovah must have 
an active personal part in the performance of the ten 
antitypical plagues upon antitypical Egypt, that is, 
Satan 's organization. By that is meant that each one 
must participate in proclaiming the message of God 
in connection with these plagues. The plagues are 
now in operation, advancing to the great climax of 
destruction of Satan's firstborn at Armageddon. To 
partake worthily of the Memorial one must have a 
part in declaring these truths as Christ has command- 
ed. It was Moses and Aaron who declared God's word 



118 



JEHOVAH 



to the Egyptians, which resulted in the plagues. Moses 
was a type of Christ Jesus, and Aaron, associated with 
him as his spokesman, represented those of the temple 
class, the remnant, now on earth, declaring the mes- 
sage of God's vengeance and bearing testimony of his 
kingdom. 

Jehovah's witnesses at the temple are instructed 
by the Lord Jesus and then sent forth to declare the 
message of truth pertaining to the antitypical plagues. 
It follows, then, that those who worthily partake of 
the Memorial must be in Christ, of the capital or- 
ganization of Jehovah, and hence in the temple, and 
must be wholly devoted to God, and engaged in pro- 
claiming the mighty name and works of the Most 
High, for the reason, as it is written, "in his temple 
doth every one speak of his glory." (Ps. 29 : 9) Others 
may engage in proclaiming the message of the king- 
dom of God, but it is those who partake of the death 
of Christ Jesus who are the ones that ultimately live 
with him. Those who suffer the reproaches that re- 
proached him by reason of being Jehovah's faithful 
witness, even unto the end, are the ones that will ulti- 
mately reign with him. (2 Tim. 2 : 11, 12) Jehovah gave 
to Jesus the privilege and honor of being his vindicator 
at the cost of his human life. All who are with him in 
that vindication must likewise die saerificiaHy, as Je- 
sus did, faithful unto the end. All of such capital 
organization are "one bread and one body", and the 
breaking of the bread and the drinking of the cup 
show forth that all who do so properly are one with 
Christ Jesus, that is to say, in unity with him as 
members of his body and therefore in the temple. 
(1 Cor. 10: 16, 17) Such, therefore, properly partake 
of the emblems of the Memorial 



HIS NAME 



119 






The question comes back to the primary purpose 
of Jehovah, which is the vindication of his own holy 
name. That is why God sent Moses to Egypt; and for 
that same reason he sends Jesus to the world. All 
things else are incidental to the vindication of Jeho- 
vah's name. The "day of Jehovah", beginning in 
1914, marks the time when Christ Jesus was placed 
upon his throne and sent forth to rule. In 1918, or 
three and one-half years thereafter, judgment begins, 
and then follows the antitypical fulfilment of the 
plagues upon Egypt, which plagues arc completed at 
Armageddon in the destruction of the firstborn. There- 
fore it is those who are in Christ as members of his 
royal house who are the ones passed over at Arma- 
geddon, and these are passed over upon condition 
that they are faithful, abiding in Christ, obeying his 
commandments; which means that they must per- 
form the service of bearing testimony before the rul- 
ers and before the people of and concerning the King- 
dom and declaring the vengeance of our God. When 
this declaration is completed, then will follow the 
execution of the final plague at Armageddon. 

The Scriptures, therefore, seem clearly to show 
that the firstborn of Egypt represent the visible part 
of Satan's organization, which will be destroyed at 
Armageddon, and that the invisible part of his or- 
ganization, including Satan himself, will follow short- 
ly thereafter, when Satan shall be east into the pit 
of destruction.— Rev. 19: 19-21; 20:1-3. 

SIFTING 

At the time that Jesus ate the last passover and 
instituted the memorial of his death as a memorial 
to the name of Jehovah the crucial hour in his career 
as the man Jesus had been reached and he knew that 



120 



JEHOVAH 






he must die on that day as the antitypieal lamb. 
Doubtless Satan also knew that Jesus would be killed 
on that day, and, since he had arranged to have him 
crucified, Satan concluded that he had proved his side 
of the challenge against Jehovah's holy name. He 
knew that he had succeeded in turning Judas away 
from God. Probably he thought he saw some particu- 
lar weakness appearing in Peter and, if permitted to 
do so, he could turn Peter away; and hence he chal- 
lenged the Lord to permit him to give Peter a special 
test. "And the Lord said, Simon, Simon, behold, Sa- 
tan hath desired to have you, that he may sift you as 
wheat : but I have prayed for thee, that thy faith fail 
not: and when thou art converted, strengthen thy 
brethren." (Luke 22 : 31, 32) Thus the Lord in guard- 
ed language showed that Peter would come through 
that test successfully and that he could afterwards be 
of strength to his brethren. This will support the 
conclusion that Satan makes a desperate attempt to 
overthrow everyone who is worthily partaking of the 
Memorial. Let all such, then, have absolute and com- 
plete faith in Jehovah God and Christ Jesus and re- 
main firm and steadfast, regardless of all opposition, 
and continue to proclaim the name of Jehovah God 
faithfully unto the end. So doing, they may be as- 
sured of complete deliverance into the everlasting 
kingdom of our Lord and Savior Jesus Christ and be 
for ever the favored servants of the Most High. 




SATAN'S FIRSTBORN 



Page 119 



CHAPTER IV 



HIS COVENANTS 



JEHOVAH'S purpose is to vindicate his name. 
Let that great truth always be foremost in the 
mind of every faithful student of God's Word. 
All other things are incidental to and hence secondary 
to the vindication of Jehovah's name. Having builded 
up his capital organization Zion Jehovah now appears 
in his glory to those of Zion. The children of Zion, 
now gathered unto him at his temple, are taught of 
God by and through Christ Jesus, the chief one of 
the Zion organization. The faithful now see their 
Teachers, to wit, Jehovah and Christ Jesus, and, being 
obedient to what they are taught, the children of Zion 
walk on in the right way singing the praises of the 
Most High. (Isa. 30: 20, 21; 54: 13) The children of 
Zion are Jehovah's saints now made to 'sit with 
Christ Jesus in heavenly places' and form a part of 
the heavenly organization, and being thus gathered 
unto the Lord they 'shall declare his righteousness: 
for God himself is Judge'. (Ps. 50: 5, 6) The faithful 
remnant are doing this very thing. 

In times past God's faithful people had a dim vi- 
sion of his purpose, but now they may have a clearer 
understanding thereof. The chief reason for greater 
enlightenment now is the fact that it is God's due 
time to make known his purpose to his people. Those 
who are born of Zion, and hence gathered together 
unto the Lord at the temple, now have Jehovah and 
Christ Jesus for their instructors, and the flashes of 



124 



JEHOVAH 



the light at the temple reveal Jehovah's truths to 
them, and as these great truths are revealed to them 
they continue to declare God's righteousness. 

But there is another reason why the consecrated 
have not had a clear vision of God's Word heretofore, 
and that reason is largely due to selfishness or a de- 
sire for personal gain. Selfishness or the looking for 
personal gain will now hinder even those of the 
anointed in understanding and appreciating the truth. 
For many centuries almost all of (hose who have con- 
secrated themselves to do the will of God have done 
so with the expectation of personal gain or benefit. 
Leaders of "Christendom" have taught the people 
that God is trying to save the human race from hell 
torment and to take the saved ones to heaven. The 
motive for becoming members of the organization of 
those ecclesiastical systems has been entirely selfish, 
that is, a desire to be saved and escape punishment. 
During the Elijah period of the church (Mai. 4: 5, 6) 
the doctrines held and taught by the followers of 
Christ Jesus in the truth were, in brief, these : 

The human race, condemned to death by reason of 
Adam's sin, is bought by the blood of Christ Jesus; 
hell is not a place of conscious torment, but the state 
of the dead, and none can escape eternal death ex- 
cept by and through the merit of Christ Jesus' sacri- 
fice; the "plan" of God is to take out from the world 
his church, the members of which find their eternal 
home in heaven and will, together with Christ Jesus, 
rule the world and restore the obedient ones to human 
perfection. The doctrine of "no hell torment" was 
greatly stressed, and salvation in heaven or upon the 
earth was the chief motive inducing creatures to serve 
God and Christ Jesus. It was thought that each one 
consecrating himself to the Lord must even by his 



HIS COVENANTS 



125 



own efforts bring himself to a point of character de- 
velopment that would entitle him to a high scat in the 
courts of heaven. It must be conceded that such mo- 
tives were largely selfish. To be sure, some who con- 
secrated in that time had the unselfish desire to serve 
Jehovah, but all were looking to the reward. While 
the doctrines above mentioned as held during the 
Elijah period were and are generally true, the pri- 
mary purpose of Jehovah was not seen; hence the high- 
er motive was not the moving cause for creatures to 
serve God. 

Now those of the temple who arc proving faithful 
appreciate the great truth that the vindication of 
Jehovah's name is the all-important thing and that 
to have a part in the vindication of his holy name 
these faithful creatures must unselfishly devote them- 
selves to him. Such unselfish devotion to Jehovah is 
the key of knowledge and understanding. The reli- 
gious leaders amongst the Jews by reason of their 
selfishness took away from themselves and from others 
the key of knowledge, and when Jesus presented to 
them the truths of the Kingdom the Pharisees not only 
rejected the truth, but caused others to do likewise. 
(Luke 11 : 42-52) The same thing has been true of the 
organizations of so-called "Christianity", and partic- 
ularly of the "man of sin" class. Self -gain blinds 
the eyes of one to the proper devotion to God, and, 
thus blinded, one makes no progress in knowledge and 
understanding. 

It follows, therefore, that if the anointed will hold 
the key of knowledge and understanding they must 
keep always to the fore that the chief purpose of Je- 
hovah is the vindication of his name, that it is his 
name that is involved, and that the Kingdom is the 
means used to accomplish the vindication of his name. 



126 



JEHOVAH 



HIS COVENANTS 



127 



To have part in the vindication of Jehovah's name is 
not a selfish work. The part which the remnant can 
have is that of being faithful witnesses for Jehovah, 
and thus they maintain their integrity toward him. 
Those of the anointed who are faithful unto death 
will receive everlasting life and be associated with 
Christ Jesus in his heavenly work and glory. But 
such reward is secondary to the vindication of Jeho- 
vah 's name and is given only where unselfish devotion 
is shown to God. To have part in the vindication of 
his holy name is the condition precedent to the enter- 
ing into divine life. 

COVENANT 

A covenant is a binding agreement or promise to 
do or not to do a certain thing. Jehovah's expressed 
purpose to do a certain thing is an unconditional or 
one-sided covenant. When Jehovah gives his word of 
promise lie unconditionally binds himself to carry out 
that purpose. Ho says: "I have purposed it, I will 
also do it." (Isa. 46:11) "My word . . . shall ac- 
complish that which I please." (Isa. 55: 11) A cove- 
nant made by Jehovah with one or more of his crea- 
tures is a bilateral or two-sided agreement to do cer- 
tain things, and the other parties to the covenant must 
do the things mentioned. Jehovah always faithfully 
performs his part of his covenants. — Deut. 7 : 9. 

At different times Jehovah made declaration of his 
purpose and caused a record thereof to be kept. Such 
declarations of purpose are covenants made by Jeho- 
vah. A brief reference is here made to such covenants, 
together with scriptures relating thereto. 

SHEDDING OF BLOOD 

At the end of the great deluge Noah and his family 
went forth from the ark. Then it was that God de- 






clared to Noah his covenant concerning the 'shedding 
of blood' or the sanctity of life, and which covenant is 
called "the everlasting covenant" between God and 
living creatures, for the reason, that covenant is the 
expression of God's purpose that he will never change. 
"Whoso sheddeth man's blood, by man shall his blood 
bo shed : for in the image of God made he man. And I, 
behold, I establish my covenant with you, and with 
your seed after you. And the bow shall be in the 
cloud; and I will look upon it, that I may remember 
the everlasting covenant between God and every liv- 
ing creature of all flesh that is upon the earth."— Gen. 
9:6,9,16. 

Every nation on earth has broken tliis everlasting 
covenant by reason of wrongfully shedding blood, that 
is to say, the unwarranted taking of life; and God will 
inflict punishment upon them for such wrongdoing, 
and this he announces in these words: "The land 
shall be utterly emptied, and utterly spoiled : for the 
Lord hath spoken this word. The earth also is defiled 
under the inhabitants thereof, because they have trans- 
gressed the laws, changed the ordinance, broken the 
everlasting covenant. Therefore hath the curse de- 
voured the earth, and they that dwell therein are 
desolate: therefore the inhabitants of the earth are 
burned, and few men left."— Isa. 24: 3, 5, 6. 

"WITH ABRAHAM" 

Jehovah took Abraham from the land of Ur of the 
Chaldees and to Canaan, and there to Abraham he 
made the declaration of his purpose, to wit: "Now the 
Lord had said unto Abram, Get thee out of thy coun- 
try, and from thy kindred, and from thy father's 
house, unto a land that I will shew thee: and I will 
make of thee a great nation, and I will bless thee, and 



128 



JEHOVAH 



make thy name great; and thou shalt be a blessing: 
and I will bless them that bless thee, and curse him 
that curseth thee; and in thee shall all families of the 
earth be blessed." (Gen. 12: 1-3) This is an uncondi- 
tional promise that Jehovah himself will bless all obe- 
dient ones of the human race. — See Genesis 15:18; 
22 : 15-18. 

"OF CIRCUMCISION" 

Subsidiary to his covenant with Abraham Jehovah 
made the covenant of circumcision: "And God said 
unto Abraham, Thou shalt keep my covenant, there- 
fore, thou, and thy seed after thee, in their genera- 
tions. This is my covenant, which ye shall keep, be- 
tween me, and you, and thy seed after thee; Every 
man child among you shall be circumcised. And ye 
shall circumcise the flesh of your foreskin; and it shall 
be a token of the covenant betwixt me and you. And 
he that is eight days old shall be circumcised among 
you, every man child in your generations; he that is 
born in the house, or bought with money of any 
stranger, which is not of thy seed." (Gen. 17: 9-12) 
"And he gave him the covenant of circumcision: and 
so Abraham begat Isaac, and circumcised him the 
eighth day; and Isaac begat Jacob; and Jacob begat 
the twelve patriarchs. ' ' — Acts 7 : 8. 

LAW COVENANT 

The Israelites were in Egypt by the permission of 
Jehovah, and when the time came to deliver them from 
their oppressors in Egypt Jehovah made a covenant 
with them. Leading that people by the hand of Moses 
to Mount Sinai, Jehovah confirmed there his law cove- 
nant, which is in the Scriptures sometimes called "the 
old covenant". "And Moses went up unto God, and 



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the Lord called unto him out of the mountain, saying, 
Thus shalt thou say to the house of Jacob, and tell the 
children of Israel : . . . Now therefore, if ye will obey 
my voice indeed, and keep my covenant, then ye shall 
be a peculiar treasure unto me above all people: for 
all the earth is mine. And ye shall be unto me a king- 
dom of priests, and an holy nation. These are the 
words which thou shalt speak unto the children of Is- 
rael." (Ex. 19 : 3, 5, 6) "And he took the book of the 
covenant, and read in the audience of the people : and 
they said, All that the Lord hath said will we do, and 
be obedient. And Moses took the blood, and sprinkled 
it on the people, and said, Behold the blood of the 
covenant, which the Lord hath made with you con- 
cerning all these words." (Ex. 24: 7, 8) "But their 
minds were hardened : for until this very day at the 
reading of the old covenant the same veil rcmaineth 
unlifted"; it not being revealed to them that it is done 
away in Christ. (2 Cor. 3: 14, B.V.) "For if that first 
covenant had been faultless, then should no place have 
been sought for the second. In that he saith, A new 
covenant, he hath made the first old. Now that which 
decayeth and waxeth old is ready to vanish away." 
— Hcb. 8:7, 13. 

"OF THE PRIESTHOOD" 

Of the twelve tribes of Israel God made the Levites 
his ministers, and from these were taken the members 
of the priesthood. "And the Lord said unto Aaron, 
Thou, and thy sons, and thy father's house with thee, 
shall bear the iniquity of the sanctuary : and thou and 
thy sons with thee shall bear the iniquity of your 
priesthood. All the heave offerings of the holy things, 
which the children of Israel offer unto the Lord, have 
I given thee, and thy sons and thy daughters with 



JEHOVAH 



thee, by a statute for ever: it is a covenant of salt for 
ever before the Lord unto thee, and to thy seed with 
thee." (Num. 18: 1, 19) The "covenant of salt" men- 
tioncd in the foregoing nineteenth verse was a confirma- 
tion of the covenant for the priesthood. "Phinehas, 
the son of Eleazar, the son of Aaron the priest, hath 
turned my wrath away from the children of Israel, 
while he was zealous for my sake among them, that I 
consumed not the children of Israel in my jealousy. 
Wherefore say, Behold, I give unto him my covenant 
of peace : and he shall have it, and his seed after him, 
even the covenant of an everlasting priesthood; be- 
cause he was zealous for his God, and made an atone- 
ment for the children of Israel. "—Num. 25:11-13. 
(See also Nchemiali 13:29; Jeremiah 33:20, 21; Mai- 
achi2:4, 5, 8.) 

TN MOAB' 

"When Jehovah by the hand of Moses had led the 
Israelites through the desert for forty years, and when 
they had reached the land of Moab, he there made a 
covenant with them: "These are the words of the 
covenant, which the Lord commanded Moses to make 
with the children of Israel in the land of Moab, beside 
the covenant which he made with them in Horeb. Keep 
therefore the words of this covenant, and do them, 
that ye may prosper in all that ye do. That thou 
shouldest enter into covenant with the Lord thy God, 
and into his oath, which the Lord thy God maketh 
with thee this day."— Deut. 29: 1, 9, 12. 

"WITH DAVID" 

David was the king of Israel anointed by Jehovah. 
He was a type of Christ Jesus. With David Jehovah 
made a covenant relative to the kingdom. "Now these 



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131 



bo the last words of David. David the son of Jesse 
said, and the man who was raised up on high, the 
anointed of the God of Jacob, and the sweet psalmist 
of Israel, said, The spirit of the Lord spake by me, 
and his word was in my tongue. The God of Israel 
said, the Bock of Israel spake to me, He that rulcth 
over men must be just, ruling in the fear of God: and 
he shall be as the light of the morning, when the sun 
riseth, even a morning without clouds; as the tender 
grass springing out of the earth by clear shining after 
rain. Although my house be not so with God; yet he 
hath made with me an everlasting covenant, ordered 
in all things, and sure: for this is all my salvation, and 
all my desire, although he make it not to grow." 
(2 Sam. 23: 1-5) "Then will I stablish the throneof 
thy kingdom, according as I have covenanted with 
David thy father, saying, There shall not fail thee a 
man to be ruler in Israel." (2 Chron. 7 : 18) "Ought 
ye not to know that the Lord God of Israel gave the 
kingdom over Israel to David for ever, even to him 
and to his sons by a covenant of salt ? ' '—2 Chron. 13 : 5. 
"I have made a covenant with my chosen, I have 
sworn unto David my servant, Thy seed will I es- 
tablish for ever, and build up thy throne to all gen- 
erations." (Ps. 89: 3, 4) "Incline your car, and come 
unto me: hear, and your soul shall live; and I will 
make an everlasting covenant with you, even the sure 
mercies of David." (Isa. 55:3) "Thus saith the 
Lord, If ye can break my covenant of the day, and 
my covenant of the night, and that there should not 
be day and night in their season; then may also my 
covenant be broken with David my servant, that he 
should not have a son to reign upon his throne; and 
with the Levites the priests, my ministers." (Jcr. 33: 
20, 21) These prophecies foretold Jehovah's covenant 



132 



JEHOVAH 



with Christ Jesus, the anlitypical David, for the king- 
dom : "And you are they who have continued with me 
in my trials. And I covenant for you, even as my 
Father has covenanted for me, a kingdom, that you 
may cat and drink at my table in my kingdom, and sit 
on thrones, judging the twelve tribes of Israel. " — Luke 
22:23-30, Diag. 

"OF SACRIFICE" 

Those who believe on the Lord Jesus Christ and his 
shed blond as the redemptive price of man, and who 
fully and unconditionally submit themselves to do the 
will of God, are the ones with whom Jehovah makes 
a covenant by sacrifice, and which means the com- 
plete surrender of the creature's privilege of living 
for ever on earth. "Above, when he [Jesus] said, Sac- 
rifice and offering and burnt offerings and offering 
for sin thou wonkiest not, neither hadst pleasure there- 
in; which arc offered by the law; then said he, Lo, I 
come to do thy will, God. He taketh away the first 
[one of sacrifice], and that he may establish the second 
[one of sacrifice]. By the which will we are sanctified, 
through the offering of the body of Jesus Christ once 
for all." (Ilcb. 10: 8-10) "Gather my saints together 
unto me; those that have made a covenant with me by 
sacrifice. ' ' — Ps. 50 : 5. 

"OF THE PEOPLE" 

Jehovah's declaration of his purpose to make Christ 
a guarantee of his blessings for the people, and thus 
give him as a "covenant of the people", is stated in 
these texts: "I the Lord have called thee in righteous- 
ness, and will hold thine hand, and will keep thee, and 
give thee for a covenant of the people, for a light of 
the Gentiles." (Isa. 42: 6) "Thus saith the Lord, In 



HIS COVENANTS 



133 






an acceptable time have I heard thee, and in a day of 
salvation have I helped thee : and I will preserve thee, 
and give thee for a covenant of the people, to estab- 
lish the earth, to cause to inherit the desolate herit- 
ages."— Isa. 49:8. 

"OF PEACE" 

Jehovah's peace is sure to those who love and serve 
him. "For the mountains shall depart, and the hills 
be removed; but my kindness shall not depart from 
thee, neither shall the covenant of my peace be re- 
moved, saith the Lord that hath mercy on thee." (Isa. 
54: 10) "Moreover, I will make a covenant of peace 
with them; it shall be an everlasting covenant with 
them : and I will place them, and multiply them, and 
will set my sanctuary in the midst of them for ever- 
more."— Ezek. 37:26. 

"NEW COVENANT" 

In the place and stead of the old law covenant, and 
for the same purpose, Jehovah makes a new covenant. 
"Behold, the days come, saith the Lord, that I will 
make a new covenant with the house of Israel, and 
with the house of Judah; not according to the cove- 
nant that I made with their fathers, in the day that 
I took them by the hand, to bring them out of the land 
of Egypt; which my covenant they brake, although 
I was an husband unto them, saith the Lord." (Jer. 
31: 31, 32) "And he took the cup, and gave thanks, 
and gave it to them, saying, Drink ye all of it: for 
this is my blood of the new testament [covenant], 
which is shed for many for the remission of sins." 
—Matt. 26 : 27, 28. 

The new covenant is specifically considered herein. 
Only brief reference is made to the above covenants of 



134 



JEHOVAH 



Jehovah in the list set out. The student is strongly 
urged to carefully examine the scriptures quoted and 
cited as relating to the above-named covenants, and 
by so doing he will be better equipped to give intelli- 
gent consideration to what follows herein. 

"LEAGUE OF NATIONS" 

Before proceeding with the examination of Jeho- 
vah's covenants attention is here called to the scrip- 
ture telling of the making of another covenant by 
creatures that is an abomination in tne sight of God. 
It is the covenant made among nations, and which is 
directed by Satan. It is an effort to control the world 
contrary to the kingdom of God. It is certain to com- 
pletely fail. "Associate yourselves, ye people, and 
ye shall be broken in pieces : and give ear, all ye of far 
countries : gird yourselves, and ye shall be broken in 
pieces; gird yourselves, and ye shall be broken in 
pieces. Take counsel together, and it shall come to 
nought; speak the word, and it shall not stand: for 
God is with us."— Isa. 8:9, 10. 

POINTS 

The following abstract points are here set out that 
the student, by carefully following this outline, may 
be better enabled to consider the argument as he 
progresses : 

(1) The greatest of all questions before creation is, 
Who is the supreme, almighty God, from whom comes 
all life in happiness? 

(2) All covenants made by Jehovah toward man are 
made for the primary purpose of vindicating his name. 
They are called Jehovah 's covenants because he is the 
originator and maker of them, and he takes others 
into his covenants as it pleases him. 



HIS COVENANTS 



135 






(3) The Abrahamie covenant is an unconditional 
promise of Jehovah to produce by his organization 
Zion, symbolized by his "woman", a seed by or 
through which all the families of the earth may have 
an opportunity for the blessing of life; the primary 
purpose of which covenant is the vindication of Je- 
hovah's name. The "seed" of that covenant is Christ, 
who is the Savior and Redeemer of man and the Vin- 
dicator of Jehovah God 's name. That covenant is un- 
changeable because bound by the word and oath of 
Jehovah. 

(4) Because of the abounding of transgression or sin 
against God's law, Jehovah added to the Abrahamie 
covenant the law covenant, made in Egypt with 
Moses as mediator, and that covenant served as a 
schoolmaster to lead the teachable ones of Israel to 
Christ, the "seed" and Vindicator, and it was con- 
tinued until the coming of Christ. The purpose of the 
law covenant was to produce a people for the name of 
Jehovah; hence the primary purpose thereof was the 
vindication of Jehovah 's name. 

(5) The new covenant was made in the place and 
stead of the old law covenant. The purpose of the 
new covenant was not for the salvation of men, but 
for selecting a people for the name of Jehovah, which 
people so selected must be witnesses to the name of 
Jehovah; and, proving faithful therein, these partici- 
pate with Christ Jesus in the vindication of Jehovah's 
name. 

(6) The new covenant was made with Christ Jesus 
at the time of his death. Before that Jesus made his 
covenant of sacrifice, and then others were invited to 
make a covenant by sacrifice in order that they might 
be taken into the new covenant and have a part in the 
vindication of Jehoyah's name. 



1SG 



JEHOVAH 



(7) The new covenant has no reference to the world 
of mankind in general, does not relate to a "restitu- 
tion" of mankind, but pertains exclusively to spiritual 
Israel; and hence no one can be taken into the new 
covenant until after that one has made a covenant 
by sacrifice; and it is the ones making the covenant 
by sacrifice, and who prove faithful thereto, that are 
gathered together unto the Lord God and made mem- 
bers of his company, and that declare his righteous- 
ness and participate in the vindication of his name. 

FACTS 

At Eden Lucifer defamed Jehovah's name, charg- 
ing him with being a liar and without the ability to 
cany out his purpose. Satan then defied Jehovah to 
put on earth a man that would maintain his integrity 
toward Jehovah. (Job 2: 2-5) This was a further re- 
proach to the name of Jehovah God. Jehovah's pur- 
pose is to prove to all creation that he alone is the 
Almighty God, and this he does in vindication of his 
name. There could be no blessing to the human race 
without life; and since life is the gift of Jehovah God, 
the creature by proving his faithfulness to God and 
maintaining his integrity toward God and receiving 
life from God would thus be a vindication of the name 
of the Most High. Jehovah then took Abraham out 
of his native land and sent him down to Canaan and 
there made a covenant or unconditional promise, using 
Abraham as the one to whom the promise was at the 
time expressed, and there expressed his purpose to 
produce a seed by and through which all the families 
and nations of the earth may be blessed. The 'prom- 
ised seed' is Christ, whom Jehovah constitutes as his 
chief witness, high priest and vindicator. (Gal. 3: 16) 
Surely the selection of the seed of promise was not 



HIS COVENANTS 



137 






merely for the salvation of men, because God could 
have killed Adam and started a new race. The selec- 
tion of the seed was for the very purpose of vindica- 
ting Jehovah's name, that is, proving Jehovah carries 
out his purposes according to his will. A secondary- 
provision thereof was that those who should obey the 
seed would be blessed with everlasting life. 

His original name, Abram, means "exalted father", 
which name the Lord changed, calling him Abraham. 
The name Abraham means "father of many nations". 
(Gen. 17: 1-5) This is proof that Abraham was here 
used as a symbol to represent Jehovah God himself, 
who alone is the Giver of life, hence the great Father 
of the families and nations of the earth that live; and 
that the seed is Christ, by and through whom Jehovah 
gives life to man. (Rom. 6:23) When Jehovah said 
to Abraham, "I will . . . make thy name great," mani- 
festly God meant that he would make his own holy 
name great. (Gen. 12:2) The dealing of Jehovah 
with the natural descendants of Abraham was for his, 
Jehovah's, own name's sake. (Ezek. 20: 9) The pur- 
pose of the Abrahamic covenant, therefore, was not 
primarily for man's benefit, but was and is for the 
vindication of Jehovah's name; and this conclusion is 
abundantly supported by the Scriptures. A long peri- 
od of time is permitted to elapse during which period 
of time Jehovah God permits Satan to remain and 
carry forward his nefarious work in order that he, Je- 
hovah, in his own due time may have a testimony given 
in the earth concerning his name and then exhibit his 
power to convince all creation that he is the Supreme 
One. Let it be kept in mind that the salvation of 
creatures is entirely secondary to the great purpose 
of Jehovah. 



138 JEHOVAH 

VINDICATION 

Vindication of Jehovah's name being his primary 
purpose in dealing with his disobedient creatures, it 
seems well to here define vindication. It is true that 
the Authorized Version of the English Bible does not 
use the word vindication, but it uses other English 
words which mean exactly the same thing. The word 
vindication is derived from the Latin verb vindicare, 
meaning "to assert a right to, or, to defend a right". 
The first part of the verb, vin, is somewhat indefinite 
in meaning, but, among other things, it clearly does 
mean to "assert authority". The second part, dicare, 
means "to proclaim". The word vindication is there- 
fore defined by the best English authorities as "a 
justification against denial, censure or accusation; to 
defend or support against an enemy; to maintain the 
cause of right; to support or maintain that which is 
true as against denial; to justify, to punish, to 
avenge". 

1 ' Vengeance ' ' is derived from the same Latin word 
vindicare. By English lexicographers it is defined as 
"punishment inflicted in return for an injury or of- 
fense". Vengeance implies indignation on the part of 
tho punisher. It means justice administered in the 
nature of punishment for wrongdoing against lawful 
authority or against others. The word "avenge" is 
also derived from the Latin vindicare. It means "to 
inflict pain or evil upon the wrongdoer in the execu- 
tion of justice; to take satisfaction by punishment in- 
flicted on tho creature, which creature has brought 
about injury to others". 

Lucifer, now called Satan, rebelled against the Al- 
mighty God. He lied about Jehovah, thereby greatly 
defaming the name of the Most High. He has laid and 
continues to lay many false and cruel accusations 



I 



HIS COVENANTS 



139 






against Jehovah, thereby bringing about disruption of 
the peace and dignity of Jehovah's universe and re- 
sulting in great injury to Jehovah's creatures, both 
angels and men. To permit Satan to go on for ever in 
his opposition to Jehovah would mean that God's good 
name would be for ever defamed and that his crea- 
tures would continue to suffer injury at the hands of 
the enemy. If such defamation and wickedness is ever 
to cease the wrongdoer must be punished and the crea- 
tures of Jehovah delivered from the hand of the wrong- 
doer and oppressor. Such punishment must be inflicted 
by the execution of Jehovah's judgment or judicial 
decree, and which judgment or decree calls for the 
execution of tho wrongdoer. Jehovah's judgment 
against the wicked has been rendered and entered of 
record. The execution of Jehovah 's judgment against 
the enemy would support the righteousness of Jehovah 
and defend the righteous against the wrongdoing of 
the wicked. Jehovah 's judgment must be executed in 
order to support and maintain as true his name and 
his works as against the false accusation and wicked 
deeds of Satan. The execution of Jehovah's judgment 
would therefore constitute a vindication of his word 
and his name. 

The Hebrew word mislipat (from the Hebrew sha- 
phat) means, as stated by Hebrew lexicographers : "To 
judge, pronounce sentence, to execute judgment, to 
vindicate or punish." (Strong) It has exactly the 
same meaning as the Latin vindicare. The Authorized 
Version and other translations of the Bible translate 
the Hebrew word mislipat "judgment", whereas Roth- 
erham at times renders the same word "vindication". 
The Hebrew shaphat, rendered by the Authorized Ver- 
sion and other versions "to judge or to defend", is 



140 



JEHOVAH 



translated by RotJierJiam "to vindicate". The follow- 
ing texts are cited in support of the above. 

Hebrew: mishpat; English: "judgment"; Roth- 
crham: "vindication" ■ "So will he bring forth as the 
light thy righteousness, and thy vindication as the 
noonday." (Ps. 37:6, Both.) "Jehovah is one who 
execute th righteousness, yea vindication for all the 
oppressed." (Ps. 103:6, Both.) "For as touching 
Jehovah your God, he is God of gods, and Lord of 
lords; the great, the mighty, and the fearful God, who 
rcspeeteth not persons, nor acccptcth a bribe; execut- 
ing the vindication of the orphan and the widow — and 
loving a sojourner, giving him food and raiment." 
(Dent. 10:17, 18, Roth.; Isa. 40:27, Roth.) "But I 
said, To no purpose have I toiled, for waste and mist, 
my vigour have I spent; surely my vindication is with 
Jehovah, and my recompence with my God." — Isa. 
49 : 4, Both. 

Hebrew slwphat, regularly translated in the Au- 
thorized Version and other versions "to judge, to de- 
fend ' ' ; by Rotherham rendered "to vindicate " : " Vin- 
dicate the weak and the fatherless, the oppressed and 
the poor see righted" (Ps. 82:3, Both.); "learn to 
do well, seek justice, correct the oppressor, vindicate 
the fatherless, plead the causo of the widow." — Isa. 
1 : 17, Roth. 

Jehovah's judgment against Satan and his allies is 
that they shall be destroyed. The execution of that 
judgment, thus ridding the earth of wickedness by 
destroying all the wicked, and the preservation of the 
righteous and obedient creatures, will constitute a vin- 
dication of Jehovah's name and the vindication of all 
his creatures who faithfully obey and serve him. The 
execution of the judgments of Jehovah is not for the 
purpose of gratifying malice or ill will, but to meet 



HIS COVENANTS 



141 



the demands of justice and to completely exalt right- 
eousness. Therefore the execution of divine judgment 
at the battle of the great day of God Almighty, re- 
sulting in the destruction of Satan and all of his sup- 
porters, will be done to assert and sustain that which 
is right and to destroy wickedness and opposition to 
God. "Vindication of Jehovah's name" is a Scrip- 
tural and therefore a proper phrase. 



VINDICATOR 

The one whom Jehovah employs to execute his 
judgment is the executioner or vindicator acting by 
authority of Jehovah. That high and exalted position 
Jehovah has given to Jesus Christ, his beloved Son, 
and his command is that all creation shall honor the 
Son as his Executioner and Vindicator. "For the 
Father judgcth no man, but hath committed all judg- 
ment unto the Son; that all men should honour the 
Son, even as they honour the Father. He that honour- 
eth not the Son, honoureth not the Father which hath 
sent him. And hath given him authority to execute 
judgment also, because he is the Son of man." — John 
5 : 22, 23, 27. 

The significance of the Hebrew words above men- 
tioned, which are translated "vengeance" and "re- 
venge", is the same as the above words rendered 
"judgment" and by Rotherham rendered "vindicate" 
or "vindication". Jehovah by his prophet Isaiah de- 
scribes Christ Jesus as the One who 'treads the wine 
press' to crush the enemy. "For the day of vengeance 
is in mine heart, and the year of my redeemed is 
come." (Isa. 63: 1-6) To Jehovah belongs the act of 
vengeance or vindication, and it is Christ Jesus who 
executes Jehovah's purpose. "To me belongcth venge- 
ance, and recompence." (Deut. 32:35) "0 God of 



142 



JEHOVAH 



avenging, Jehovah, God of avenging, shine forth." 
(Ps. 94:1, Roth.) "The righteous man will rejoice 
when he hath seen an avenging, his feet will he bathe 
in the blood of the lawless one."— Ps. 58: 10, Roth. 

The covenants of Jehovah are expressions of his 
purpose to prepare a people for the day of his venge- 
ance, and of his means of carrying out that purpose. 
Those who are faithful and true to Jehovah and their 
covenant with him will have part in his vindication to 
the honor and glory of his name. 

NEW COVENANT 

The Scriptures disclose the covenants of Jeho- 
vah, among which are the covenant made at Egypt 
and confirmed at Sinai, and the new covenant, made 
thereafter. Much has been said and written concern- 
ing the new covenant, and it has been emphasized in 
most of such writings that the new covenant belongs 
to the millennial reign of Christ, under which all the 
families of the earth shall be blessed. The following 
quotation is the gist of what has been held and taught 
for many years, to wit: "The new covenant is an 
arrangement which God provides, by and through 
which he can have mercy upon the fallen race." 
(Studies in the Scriptures, Volume 5, page 455) The 
Scriptures do not support that conclusion. From 
about 1907 to 1909 a great deal was published about 
the new covenant, and a shaking amongst the con- 
secrated occurred and a division resulted by reason 
of a disagreement as to the new covenant. For the 
two reasons hereinbefore named the purpose of the 
new covenant was not then understood; but now in 
the day of the Lord, when he is at the temple en- 
lightening his people, the purpose may be understood 
by those who are devoted to him, and who are of the 



HIS COVENANTS 



143 



temple, and for this reason the question of the cove- 
nants is now considered again. Again it is suggested 
that the seven points above set out be kept in mind as 
the study progresses. 

The new covenant is not for the direct purpose 
of saving any creature, but is for a far higher and 
greater purpose. The new covenant is not a "restitu- 
tion" covenant, to be employed by the Lord during 
the Millennial reign. In fact, it has nothing to do with 
giving life to the human race. The blood of Christ 
Jesus is the purchase price of the human race, and a 
covenant is not required in order for God to have 
mercy on those who come to Jesus in God 's appointed 
way.— John 6:37-40. 

THE PURPOSE 

What is the purpose of the new covenant? It is 
Jehovah's instrument to gather unto himself a people 
for his name, to be used for the vindication of his 
name. It therefore applies to the church, and not to 
the world at all. The new covenant was foreshadowed 
by the old law covenant, as well as being a replacement 
substituted for the old law covenant. That being 
true, then, it follows that the purpose of the old law 
covenant foreshadowed the purpose of the new cove- 
nant. The purpose of the old law covenant could not 
have been the salvation of the Jewish nation. It was 
not needed to save that nation. Eventually the Gen- 
tiles will have the same opportunity of salvation, and 
they never had any relationship to the law covenant, 
but were aliens to it and also to the new covenant. 
(Eph. 2: 12) Furthermore, the Jewish nation, being 
God's chosen people, did not foreshadow the Gentile 
nations in general, but did foreshadow God's chosen 
people taken out from the world. The law covenant 



144 



JEHOVAH 



imposed an additional obligation upon the Jews which 
was never upon the Gentile nations, and hence the 
Gentile nations would not have to be relieved thereof. 
To redeem the Jews from that additional curse im- 
posed by the law covenant Jesus must die on the tree 
as and in the place and stead of the sinner. (Gal. 
3: 13; Deut. 21 : 23) This fact, however, does show a 
special responsibility resting upon those who are in 
the new covenant. 

It is quite certain that the apostle had in mind this 
responsibility when he quoted from the prophecy ut- 
tered by Moses, to wit : ' ' He that despised Moses ' law 
died without mercy under two or three witnesses: of 
how much sorer punishment, suppose ye, shall he be 
thought worthy, who hath trodden under foot the Son 
of God, and hath counted the blood of the covenant, 
wherewith he was sanctified, an unholy thing, and 
hath done despite unto the spirit of grace? For we 
know him that hath said, Vengeance belongeth unto 
me, I will recompense, saith the Lord. And again, The 
Lord shall judge his people. It is a fearful thing to 
fall into the hands of the living God. " (Heb. 10 : 28-31) 
This prophecy was spoken by Moses. (Deut. 32 : 35, 36) 
The responsibility of those in the new covenant is here 
compared with that of those in the law covenant. 

God made the old law covenant with Moses as 
mediator for his chosen people. God made the new 
covenant with Christ Jesus, whom Moses foreshad- 
owed, as the Mediator for his chosen ones. Jehovah 
sent Moses to Egypt primarily to make a name for 
Himself, and secondarily to redeem the Israelites. 
(2 Sam. 7:23) To this end Moses was required to 
bear testimony before the Israelites and before the 
Egyptian ruler, and this he must do prior to the mak- 
ing of the law covenant. Jehovah sent Jesus into the 



HIS COVENANTS 



145 



■ 






world, antitypical Egypt, to bear witness to his name, 
hence to make a name for Himself, and he must bear 
witness before the Jews and others before the new 
covenant is made. (John 18:37) Jesus said: "I am 
come in my Father's name." (John 5: 43) That the 
chief purpose of the coming of Jesus was to glorify 
and vindicate Jehovah's name is shown by his words: 
"For this cause came I unto this hour. Father, glo- 
rify thy name. Then came there a voice from heaven, 
saying, I have both glorified it, and will glorify it 
again." (John 12:27, 28) The lifeblood of Jesus 
poured out in sacrifice was the blood that made good 
the new covenant, and also provided the redemptive 
price for man. It is by and through the new covenant 
that a people is taken out for the name of Jehovah; 
hence the name of Jehovah becomes paramount to the 
redemption of man. 

The Israelites, God's selected people, must prove 
their faithfulness to the terms of the law covenant in 
order to become God's holy nation, as it is written: 
"And Moses went up unto God, and the Lord called 
unto him out of the mountain, saying, Thus shalt 
thou say to the house of Jacob, and tell the children 
of Israel : Now therefore, if ye will obey my voice in- 
deed, and keep my covenant, then ye shall be a pe- 
culiar treasure unto me above all people: for all the 
earth is mine. And ye shall be unto me a kingdom of 
priests, and an holy nation. These are the words which 
thou shalt speak unto the children of Israel." (Ex. 
19 : 3, 5, 6) This proves that a people was foreshad- 
owed by the Israelites and that such people who were 
foreshadowed by the Israelites in the law covenant 
must prove their faithfulness under the terms of the 
new covenant in order to become God's holy nation. 
Addressing that people foreshadowed by the Israel- 



146 



JEHOVAH 



ites the inspired apostle says: "But ye are a chosen 
generation, a royal priesthood, an holy nation, a pe- 
culiar people; that ye should shew forth the praises 
of him who hath called you out of darkness into his 
marvellous light: which in time past were not a peo- 
ple, but are now the people of God; which had not 
obtained mercy, but now have obtained mercy." 
(1 Pet. 2: 9, 10) This holy nation is made up of those 
who become members of the royal house of which 
Christ Jesus is the Head. 

The purpose of the law covenant was to produce a 
people for Jehovah's name; as it is written: "Which 
things are an allegory: for these [women] are the two 
covenants; the one from the mount Sinai, which gen- 
dereth to bondage, which is Agar [Hagar]. For this 
Agar is mount Sinai in Arabia, and answereth to Jeru- 
salem which now is, and is in bondage with her chil- 
dren." (Gal. 4:24, 25) Abraham's wife Sarah was 
past the natural age of child-bearing, and she re- 
quested Abraham to use her Egyptian maid to get an 
heir for the reason, "it may be that I may obtain 
children by her." (Gen. 16:2, 3) God had promised 
Abraham to give him a seed, and Hagar was given to 
Abraham by his wife that this might be accomplished. 
Hagar 's offspring did not prove acceptable to God as 
the promised seed, and likewise the children of the old 
law covenant, that is, Israel after the flesh, did not 
prove acceptable unto God. That the law covenant 
foreshadowed the new covenant is clearly shown by the 
words of the apostle : 'For what was impossible to the 
Law, thwarted as it was by human frailty, God ef- 
fected. Sending his own Son in the form of sinful hu- 
manity to deal with sin, God pronounced sentence 
upon sin in human nature; in order that in our ease 



HIS COVENANTS 



147 









the requirements of the Law might be fully met.' 
— Rom. 8 : 3, 4, Weymouth. 

The reason for the failure of the law covenant 
was not because of any fault with the law, but was 
because of the fault of the Jewish nation; hence its 
failure made it necessary to make a new covenant in 
the place and stead of the old in order that God might 
have a people for his own name; hence, says the 
scripture: "For if that first covenant had been fault- 
less, then should no place have been sought for the 
second [covenant]. For finding fault with them, he 
saith, Behold, the days come, saith the Lord, when 
I will make a new covenant with the house of Israel 
and with the house of Judah." (Heb. 8:7, 8) It is 
therefore apparent from these scriptures that neither 
the old law covenant nor the new covenant is made 
for the purpose of saving men, but that the purpose 
thereof is to gather together a people for the name of 
Jehovah, the faithful ones of which people he prom- 
ises shall have a part in the vindication of Jehovah's 
name, and which proves his side of the controversy 
and the vindication of his name. 

It is true that the Lord declared: "Ye shall there- 
fore keep my statutes, and my judgments; which if 
a man do, he shall live in them; I am [Jehovah]." 
(Lev. 18: 1, 5) This scripture does not say that one 
would get life by keeping the covenant; hence it does 
not mean that the purpose of the covenant is to give 
life. The real purpose, as disclosed by this scripture, 
is to identify the vindicator of Jehovah's name. God's 
promise here is that the man in the covenant who 
should obey the statutes and judgments of the Lord 
would thus live in them and would be maintaining his 
integrity and thus vindicate Jehovah's name, as 
against Satan's challenge to God to produce such a 



148 



JEHOVAH 



HIS COVENANTS 



149 



man. Obedience to the terms of the covenant would 
prove the qualification of the man to be the vindicator 
of Jehovah's name when the time should arrive for 
the issue to be finally settled. That is exactly what 
Jesus did. To construe this scripture to mean that, 
had the Jews kept the covenant, they could have lived 
would mean that the ransom sacrifice could be omit- 
ted; whereas there is no means of getting life except 
by and through the ransom sacrifice. The clear pur- 
pose of this declaration above quoted, therefore, is to 
identify the vindicator. Jesus suffered reproach at 
the hands of Satan and his agencies, and because of 
his faithfulness in keeping the law of God, and prov- 
ing his obedience under such suffering, he thereby 
demonstrated his qualification to be the vindicator of 
Jehovah's name and the author of eternal salvation 
to all those who obey him; and this is the plain state- 
ment of the scripture written by the apostle under 
inspiration. — Heb. 5:8, 9. 

This conclusion is further expressed on another oc- 
casion by the apostle. He emphasized the point that 
the promised seed is of paramount importance. Then 
he says: "It [the law covenant] was added [to the 
Abrahamic covenant] because of transgressions, till 
the seed should come to whom the promise was made; 
and it was ordained by angels in the hand of a me- 
diator." (Gal. 3:18, 19) The Jews were imperfect, 
and therefore transgressors or sinners, which prevent- 
ed them from maintaining their integrity in perfec- 
tion, and hence the law was added until the promised 
seed should come. "Which things are an allegory: 
for these are the two covenants; the one from tho 
mount Sinai, which gendereth to bondage, which is 
Agar."— Gal. 4:24. 






Further showing that the law covenant was not 
made to give to the people of natural Israel the sal- 
vation of life it is written: "Is the law then against 
the promises of God? God forbid: for if there had 
been a law given which could have given life, verily 
righteousness should have been by the law." (Gal. 
3 : 21) To be sure, Jehovah knew this beforehand, and 
this proves that in making a covenant he had an ob- 
jective or purpose different from the salvation of the 
Jews to life. Salvation of the Jews and Gentiles is not 
by any covenant. Salvation is through Christ Jc^us, 
whom Jehovah first makes his vindicator, establishes 
his kingdom, and then brings the people to a knowl- 
edge of the truth in order that they, unci or the King- 
dom, may receive life everlasting if obedient to its 
terms. The purpose of the law covenant with the Jews 
was to get for Jehovah a people for his name; but that 
failed because of the imperfection of the Jews. 

"When Christ Jesus, the Greater Moses, came he was 
the seed according to the promise made by Jehovah to 
Abraham, and those Jews who were then found faith- 
ful were transferred from Hoses to Christ and thereby 
were made a part of the 'people taken out for his 
name'. The faithful disciples of Jesus Christ are strik- 
ing examples of this fact. They were already conse- 
crated to do the will of God and had been baptized in- 
to Moses "in the cloud", and now it was not neces- 
sary for them to again undergo baptism. (1 Cor. 10: 
1-4; John 1: 47) If the law covenant could not give 
life (which it could not, most emphatically), neither 
can the new covenant give life, for the reason that the 
new covenant is a substitute for the old. Life is given 
only to those who have faith in Jesus Christ and con- 
tinue faithful. The purpose of the new covenant there- 
fore clearly appears to be to gather out from the hu- 



150 



JEHOVAH 



man race and unto God a people that will maintain 
their integrity toward God while suffering reproach 
and contradiction of Satan and his agents, and which 
people become the witnesses to the name of Jehovah 
and who, then continuing faithful, have a part in the 
vindication of his name. 



MEDIATOR 

Jehovah provides a mediator of the old law cove- 
nant and a mediator for the new covenant. The Jews 
as a nation were incompetent to make a covenant with 
Jehovah. Moses had faith in the promise of Jehovah 
and by faith "looked for [forward to] a city [the 
kingdom of God under the promised seed] which hath 
foundations, whose builder ... is God". (Heb. 11: 
10-25) By reason of his faith and faithfulness to God 
Jehovah chose Moses as mediator of the law covenant 
that he purposed to make and afterwards did make 
in Egypt. This selection of Moses was made at Mount 
Horeb. (Ex. 3: 1-22) That was some time before the 
covenant was made, and Moses must first give testi- 
mony to the name of Jehovah before the Israelites 
and before the rulers of Egypt. Concerning this law 
covenant it is written: "It was ordained by angels 
in the hand of a mediator." (Gal. 3: 19) The Greater 
Moses was chosen by Jehovah as the mediator of the 
new covenant, and this selection was made after Je- 
sus was baptized in the Jordan and following his 
temptation in the wilderness. It was then that he be- 
came the surety (pledge) and mediator of the new 
covenant later to be made. The law covenant was made 
at the time of the slaying of the paschal lamb in 
Egypt, and the new covenant was made at the time 
of the slaying of the antitypical paschal lamb, Christ 



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151 



Jesus; but Jesus had been selected as the mediator 
three and one-half years prior to that time. 

Where there is a mediator this shows that there 
arc others in the covenant, which Jehovah makes: 
"Now a mediator is not a mediator of one, but God is 
one." (Gal. 3:20) If there were not others in the 
covenant there would be no need for a mediator. Since 
the chief purpose of the coming of Jesus was and is 
the vindication of Jehovah's name, if Jesus were to 
be alone in this covenant work there would be no need 
for the existence of a mediator. Jesus is the seed prom- 
ised in the Abrahamic covenant, which takes pre- 
cedence over both the law covenant and the new cove- 
nant. A mediator's being provided for the new cove- 
nant therefore shows that the purpose of the covenant 
is to bring others into it to act with Christ Jesus and 
under his direct supervision. 

The new covenant is made more than two thousand 
years after the Abrahamic covenant, yet it could 
not take the place of the Abrahamic covenant, the 
seed of which is the means of blessing all the families 
of the earth. This is further proof that the new cove- 
nant is not a covenant of blessing or giving of life, 
but that it is a means of providing a people to bear 
testimony to the name of Jehovah, and who may have 
a part in the vindication of his name. The mere fact 
of the provision for a mediator shows that others 
would be joined with Christ Jesus in the vindication 
of Jehovah's name. Who, then, are the others? Nec- 
essarily it follows that the "others" are those taken 
into the new covenant after it is made with Christ 
Jesus, and after the others mentioned have made a 
covenant with Jehovah God by sacrifice and have been 
accepted by Jehovah as his sons. 



152 



JEHOVAH 



As further proof that the covenant is the instru- 
ment of Jehovah to accomplish his purpose of vindi- 
cating his name, note that Jehovah appoints the me- 
diator before the covenant is made and that he makes 
this selection unconditionally- He selected his beloved 
Son Christ Jesus as his high priest, and he makes 
Christ Jesus his chief officer for the carrying out of 
all his purposes, and Christ Jesus has nothing to do 
■with his being selected for this office. ' ' So also Christ 
glorified not himself to be made an high priest; but 
he that said unto him, Thou art my Son, to day have 
I begotten [brought forth and acknowledged as my 
beloved Son] thee. As he saith also in another place, 
Thou art a priest for ever after the order of Mel- 
chisedec." (Heb. 5:5, 6) When he appointed Jesus 
to the high office of priesthood Jehovah bound his 
word with his oath: "And . . . by so much [more, 
that is, by such oath] was Jesus made a surety [the 
intermediary or guarantor for the others of the cove- 
nant, hence a mediator] . ' ' — Heb. 7 : 20, 22. 

At his baptism in the Jordan Jesus made and be- 
gan the performance of his covenant by sacrifice and 
which performance was finished at Calvary: "But 
now hath he [Jesus] obtained a more excellent minis- 
try [than that of Moses, the mediator of the law cove- 
nant] , by how much also he is the mediator of a better 
covenant, which was established upon better prom- 
ises." (Heb. 8:6) Because of his covenant by sacri- 
fice, which sacrifice was holy and acceptable unto God, 
Jesus is made the mediator of the new covenant. "The 
blood of Christ, who through the eternal spirit offered 
himself without spot to God, . . . And for this cause 
he is the mediator of the new testament [covenant, 
B.V.], that by means of death, for the redemption of 
the transgressions that were under the first testament 



HIS COVENANTS 



153 



[covenant], they which are called [not the Jews as a 
nation, nor the world in general, but they that are 
called to the kingdom, that is, the church] might re- 
ceive the promise of eternal inheritance [in heaven]." 
—Heb. 9 : 14, 15. 

The church of Christ does not form any part of the 
mediator, but Christ Jesus alone is the mediator of the 
new covenant. (Heb. 12:24) Christ Jesus is the 
mediator of the new covenant toward his own breth- 
ren, that is to say, spirtual Israel, during the period 
of time God is taking out from the nations a people 
for his name. (Acts 15 : 14) The apostle shows his re- 
lationship to the covenant, when he says: "Who will 
have all men to be saved, and to come unto the knowl- 
edge of the truth. For there is one God, and one 
mediator between God and men, the man Christ Je- 
sus; who gave himself a ransom for all, to be testified 
in due time. Whereunto I am ordained a preacher, 
and an apostle, (I speak the truth in Christ, and lie 
not;) a teacher of the Gentiles in faith and verity." 
—1 Tim. 2 : 4-7. 

This text does not say, and it does not mean, that 
the man Christ Jesus is mediator for all men. What 
the text does say is this: that there is one God, who 
is Jehovah, and there is one mediator between God 
and men. What men? The men, that is, human crea- 
tures, who have exercised faith in Christ Jesus and 
agreed to do God's will. Why should God appoint a 
mediator in behalf of men who defame his name and 
the name of Jesus Christ? The text shows that the 
apostle docs not have in mind all the human family. 
He was addressing Timothy, and hence others of like 
precious faith, and was telling Timothy to pray in 
behalf of "all men", meaning all men coming into 
God's organization. Surely the apostle was not ex- 



154 



JEHOVAH 



HIS COVENANTS 



155 



horting and advising that prayer be made in behalf 
of all those who wickedly oppose God and Christ Je- 
sus. He does advise that prayer be made "for kings 
and for all that are in authority". Did he mean all 
men in authority in Satan's organization? Surely 
not; but he did mean those in authority in God's or- 
ganization, that is to say, those in the church whom 
the Lord had placed in positions of authority, and 
that prayer should be made for all such that all of 
the church might abido together in peace and in unity. 
—See The Watchtoiver, 1933, page 137. 

It follows, therefore, that the word "men" used in 
verse five of the foregoing text does not refer to all 
men of the world, but does refer to those who have 
made a covenant to do the will of God; and concerning 
all such it is the will of God that they be saved and 
come to an accurate knowledge of the truth, and for 
all such there is a mediator in the covenant with God. 
"Who is that mediator? The scripture answers, "the 
man Christ Jesus, who gave himself a ransom for all." 
These last quoted are words of identification which 
definitely name the one who is the mediator between 
God and men (but not all men), that is to say, the 
men who have exorcised faith in Christ Jesus and 
have entered into a covenant to do the will of God. 
It is not the will of God that any of such be lost as 
accept Christ Jesus. If any of them are lost it is their 
own fault. This is proved by the words of Jesus con- 
cerning the twelve which God gave to him. (John 
17: 12) The "man of sin" class at one time was in 
the covenant to do the will of God. That class will 
be lost, not by reason of any fault of God, but by 
reason of their own unfaithfulness. — 2 Thess. 2 : 3-8. 

The Authorized Version of the words of the apos- 
tle reads: "Who gave himself a ransom for all, to be 






testified in due time." (1 Tim. 2:6) Some men have 
added to this text the words "to all", and manifestly 
for the purpose of trying to make this text apply to 
all the human race. Is such a conclusion warranted? 
It is certainly not warranted. It is true that Jesus 
Christ gave his life a ransom for all, and all who 
accept Jesus Christ as such, and arc obedient to him, 
may live; but that is no reason why there should be 
added to this text the words to all, which words are 
not in the text at all. Another translation of the text 
above mentioned is this: " 'Who gave himself as a 
ransom for all': — in due time this was attested, and 
I was appointed to be its herald and apostle (I am 
not telling a lie, it is quite true), to teach the Gen- 
tiles faith and truth." (Moffatt) "Who gave himself 
a ransom in behalf of all, the testimony in its own 
fit times : unto which I have been appointed proclaimer 
and apostle — Truth I speak, I utter no falsehood — 
a teacher of nations in faith and truth." (Rother- 
ham) "Who gave himself a ransom in behalf of all, 
the testimony in its own seasons: for which I was 
appointed a herald and an apostle, (I speak truth, I 
do not falsify,) a teacher of nations in faith and 
truth." {Diaglott) In this text, therefore, the apostle 
identifies Jesus Christ as the Redeemer of mankind, 
as the mediator between God and men in the covenant, 
and that he, Paul, is ordained as a preacher and an 
apostle to teach the Gentiles as well as the Jews. 

The apostle was here specifically instructing Timo- 
thy and in substance states to him thus: 'You should 
pray for all men in the church, including those in au- 
thority, such as the apostles and others appointed to 
serve in the church.' (Eph. 4:11-14) These in au- 
thority were put there to render aid in preparing a 
people for the name of Jehovah; it is the will of God 



156 



JEHOVAH 



that all such men should be saved, and in order to be 
saved they must be faithful. In this organization there 
is 'one God and Father of all, who is above all and over 
all and in all'; there is one mediator between God and 
men, that is, all men who are consecrated to do the 
will of God, and that mediator is Christ Jesus the 
Kedecmer, 'and I Paul am appointed a special minis- 
ter to make known these truths.' (Eph. 4:3-6) 1 Tim- 
othy 2 : 3-6 can therefore not properly be applied to 
all mankind, and is not a "restitution" text. While it 
does show that Christ Jesus is the redeemer for all 
men, it clearly appears from the context that its ap- 
plication is to those who have first entered into the 
covenant by sacrifice. 

The new covenant corresponds to the old law cove- 
nant. Moses was not the mediator between God and 
all the Gentiles. He was the mediator for all of God's 
chosen people, that is to say, the nation of Israel. 
The Jews ' ' were all baptized unto Moses in the cloud 
and in the sea". (1 Cor. 10: 2) Moses was therefore 
the mediator for all such and none other; hence the 
Jews that were found faithful at the coming of Christ 
Jesus were transferred from Moses to Christ, and 
Christ was made the mediator for all sueh and all 
Gentiles who covenant to do the will of God. "And 
Moses verily was faithful in all his house, as a serv- 
ant [mediator] , for a testimony of those things which 
were to be spoken after; but Christ as a son [medi- 
ator] over his [Jehovah's] own house; whose house 
are we, if we hold fast the confidence and the rejoic- 
ing of the hope firm unto the end." — Heb. 3:5, 6. 



ADVOCATE 

It has been said that Jesus is the advocate for 
the church and mediator for the world. But the Scrip- 



HIS COVENANTS 



157 



tures do not warrant that conclusion. There is noth- 
ing inconsistent in Jesus' being the mediator for the 
church, and also the advocate for the church, both of 
which positions he does actually fill. Does not a me- 
diator advocate for one who needs help? Moses was 
mediator of the law covenant, and he advocated for 
the Israelites who had sinned, when he prayed to God 
to forgive them. (Ex. 32: 29-32) Likewise Christ Je- 
sus, the mediator of the new covenant, is the advocate 
of those in God's organization who sin; as it is writ- 
ten : "My little children, these things write I unto you, 
that ye sin not. And if any man sin, we have an advo- 
cate with the Father, Jesus Christ the righteous." 
(1 John 2:1) Prior to the coming of the Lord Jesus 
to the temple the holy spirit is designated in the Scrip- 
tures as a paraclete, comforter, or advocate or helper. 
(John 14:16, 17; 15:26) Since the coming of the 
Lord to the temple the office of the holy spirit as ad- 
vocate has ceased, but that does not affect the fact that 
Christ Jesus at Mount Zion both mediates and advo- 
cates. 

At the Jordan river, when baptized, Jesus pre- 
sented himself without spot or blemish unto God in 
fulfilment of the prophecy previously written con- 
cerning him. "Then said I, Lo, I come: in the volume 
of the book it is written of me, I delight to do thy 
will, my God: yea, thy law is within my heart." 
(Ps. 40: 7, 8) That was the covenant of sacrifice be- 
tween God and Christ Jesus, since it was the will of 
God that he should be a sacrifice. There Jesus uncon- 
ditionally offered himself to do whatsoever is the will 
of God, and it was then the will of God that Christ 
Jesus should be his vindicator; and that to qualify 
for such he must maintain his integrity under the 
most severe test even unto an ignominious death, and 



158 



JEHOVAH 



that his lifcblood poured out should be and is the re- 
demptive price for man. 'And for this cause he is 
made the mediator of the new covenant.' (Heb. 
9: 15, A.R.V.) Jehovah God gave to Jesus the minis- 
try of the covenant, that is, the work of taking out a 
people for his name, which ministry is more excellent 
than that committed to Moses. (Heb. 8:6) When the 
apostles believed on the Lord Jesus as the Christ and 
left all to follow him, that marked the time of their 
entering into a covenant by sacrifice. (Luke 18 : 28-30; 
Matt. 16: 24, 25) The covenant by sacrifice means to 
believe on the Lord Jesus Christ as the ransomer and, 
based upon this faith, to exercise such faith by un- 
conditionally agreeing to do the will of God. 

Three and one-half years after Jesus entered into 
the covenant by sacrifice God made the new covenant 
with him. This seems clearly to fix the rule that no 
one can be taken into the new covenant until after 
having entered into a covenant with Jehovah by sacri- 
fice. All begotten of God necessarily have made a cove- 
nant by sacrifice, and all such are appointed to die a 
sacrificial death, and are exhorted to be faithful un- 
to death. (Rev. 2:10) Not everyone who makes a 
covenant by sacrifice proves faithful, and hence not 
everyone, by any means, who makes a covenant by 
sacrifice is embraced within the class that is 'the peo- 
ple taken out for his name'. Only the faithful ones 
are the saints of God, and it is of such Jehovah speaks 
when he says: "Gather my saints together unto me; 
those that have made a covenant with me by sacrifice." 
(Ps. 50 : 5) These saints have been taken into the new 
covenant with Christ Jesus, the high priest of Jeho- 
vah, and to such Jesus now says: "Be thou faithful 
unto death, and I will give thee the crown of life." 
(Rev. 2: 10, A.R.V.) This proves that only those who 



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159 



are absolutely faithful after being taken into the new 
covenant receive the crown of life. 



"GREAT MULTITUDE" 

In Revelation 7:9a "great multitude" is mentioned 
and who are otherwise designated in the Scriptures as 
"prisoners". They think to remain in the selfish or- 
ganizations called "church denominations", being in- 
duced so to do by fear, coercion and influence wrong- 
fully exercised by the clergy of those denominations. 
Although having agreed to do the will of God they are 
induced to believe that they must remain in the church 
organizations and thereby help to uplift the world, 
and that if they withdraw from the church organiza- 
tions they will suffer rebuke at the hands of men and 
punishment at the hand of God. This is a snare set 
for them by the Devil, and the agents of the Devil act 
as prison keepers and hold these fearful ones as 
prisoners, and they are designated as such in the fol- 
lowing texts: Psalms 79: 11; 69:33; 102:20; 146:7. 

These are prisoners in Babylon, that is, in "Chris- 
tendom", which is a part of Satan's organization, 
and to them the Lord says in these last days : ' ' Come 
out of her [Babylon, Satan's organization], my peo- 
ple, that ye be not partakers of her sins, and that ye 
receive not of her plagues." (Rev. 18:4) If they fail 
to obey this command of the Lord these prisoners must 
receive the punishment that comes upon the world at 
Armageddon. They must take a stand for Jehovah and 
serve him to be included in the "great multitude": 
"After this I beheld, and, lo, a great multitude, which 
no man could number, of all nations, and kindreds, 
and people, and tongues, stood before the throne, and 
before the Lamb, clothed with white robes, and palms 
in their hands. And one of the elders answered, say- 



160 



JEHOVAH 



ing unto me, What are these which are arrayed in 
white robes? and whence came they? And I said unto 
him, Sir, thou knowest. And he said to me, These are 
they which came out of great tribulation and have 
washed their robes, and made them white in the blood 
of the Lamb." (Rev. 7 : 9, 13, 14) Those of the "great 
multitude" make a consecration to do the will of Je- 
hovah God and do serve him, but they are not taken 
into the covenant for the Kingdom and never become 
part of the temple. 

TESTAMENT 

Men have designated that part of the Bible from 
Genesis to Malachi inclusive as the Old Testament; 
and that part from Matthew to Revelation inclusive as 
the New Testament. There is no Scriptural authority 
for so doing. The word testament appears for the 
first time at Matthew 2G: 28, and there means "cove- 
nant". The text 2 Corinthians 3:6 (Sinaitic MS.) is 
the third mention of the "new testament", and there 
means the "new covenant", and is so rendered by the 
Revised Version. In the fourteenth verse of the same 
chapter appears for the first time the words "old testa- 
ment", but which are properly rendered "old cove- 
nant", and refer to the law covenant, which became 
old when it ended. Many have very unwisely con- 
cluded that the Scriptures designated "The New 
Testament" constitute all that is needed for the in- 
struction of the follower of Christ. All scriptures 
that are written at the dictation of Jehovah God 
constitute his Word; as it is written: "All Scripture, 
divinely inspired, is indeed profitable for teaching, 
for conviction, for correction, for that discipline which 
is in righteousness; so that the man of God may be 
complete, thoroughly fitted for every good work." 
—2 Tim. 3 : 16, 17, Diag. 



HIS COVENANTS 



Jehovah is now revealing to his faithful witnesses 
the meaning of the prophecies more clearly than at 
any time heretofore, which gives aid and comfort to 
the remnant at this time. (Rom. 15 : 4) He gives the 
revelation of his Word and a clearer meaning thereof 
to those who are diligent to learn and to do his will. 
(Ps. 119:105) It is for those whom the Lord has 
gathered into the temple that he now spreads a feast. 
The faithful are feeding upon these divine provisions, 
and they continue to give praise to Jehovah's holy 
name. 

Christ Jesus is the Head of the house of the sons of 
God. (Hob. 3:6) "The temple of God" is another 
name for the house of sons. The temple is made up of 
God's anointed sons, Jesus Christ himself being the 
"chief corner stone" thereof, and the faithful mem- 
bers of the body of Christ constituting the other "liv- 
ing stones". (Eph. 2: 18-22) To such anointed "liv- 
ing stones" the apostle says: "Ye are the temple of 
the living God; as God hath said, I will dwell in them, 
and walk in them; and I will be their God, and they 
shall be my people." (2 Cor. 6:16; 1 Cor. 3:16) 
The coming of the Lord to his temple in A.D. 1918 
would mark the beginning of the time of gathering 
his faithful followers on earth into the temple-class 
condition. These constitute a part of the heavens de- 
claring the righteousness of Jehovah God, for they 
know he is Judge himself and that his day of judg- 
ment is at hand. — Ps. 50 : 6. 



HIS COVENANTS 



163 



CHAPTER V 

HI5 COVENANTS 

JEHOVAH is carrying forward his purposes ac- 
cording to his sovereign will, and not according 
to the ideas of any creature. It is his name that 
is involved. The controversy is between him and his 
enemy, Satan. Jehovah is supreme, and this he will 
prove to all of his intelligent creation. His name Je- 
hovah stands for his purpose, and he has declared his 
purpose to be that all shall know that he is the Al- 
mighty God, the Most High. (Ex. 9:14) The time 
has come when the testimony to the name of Jehovah 
God, the Supreme One, must be given, and the people 
taken out from the nations for his name must give 
that testimony. 

It now, by his grace, is made plainly to appear that 
the covenants of Jehovah are for the purpose of bring- 
ing the great issue to a climax and to convince all 
that he is God. He has placed his name upon his 
people taken out from among the nations, and who 
are made a part of his elect servants under Christ the 
Servant, and this honor he has given to none other. 
(Isa, 42:8) Satan and his servants have defamed 
the name of Jehovah God, but now the time is at hand 
when Jehovah's name shall be exalted and only those 
who love his name shall live. "His name shall en- 
dure for ever: his name shall bo continued as long 
as the sun; and men shall bo blessed in him: all na- 
tions shall call him blessed." (Ps. 72:17) His cove- 
nant people he has chosen and gathered unto him- 

1G2 






self for his purpose. Therefore let us keep in mind 
that I he new covenant is Jehovah's instrument to 
gather unto himself a people to bear testimony to 
and have a part in the vindication of his name. 

RELATIONSHIP 

There is a relationship between the old law cove- 
nant and the new covenant, because the latter became 
the substitute for the first and accomplishes what the 
first failed to accomplish. The making and inaugura- 
tion of the first is related to the making and inaugu- 
ration of the other. The old covenant was made in 
Egypt, on the fourteenth day of Nisan, at the slaying 
of the passover lamb. "Thus saith the Lord, the God 
of Israel, I made a covenant with your fathers in the 
day that I brought them forth out of the land of 
Egypt, out of the house of bondmen." (Jer. 34: 13) 
This Jehovah did that they might be his people and 
he might be their God. "But I will for their sakes 
rem ember the covenant of their ancestors, whom I 
brought forth out of the land of Egypt in the sight 
of the heathen, that I might be their God: I am the 
Lord." (Lev. 26:45) "According to the word that 
I covenanted with you when ye came out of Egypt, 
so my spirit remaincth among you; fear ye not." 
(Hag. 2:5) The making of that covenant in Egypt 
at the time of the slaying of the paschal lamb pointed 
forward to and was typical of the slaying of the 
Lord Jesus, the Lamb of God, at the making of the 
new covenant on the day that Jesus died. 

The lifeblood of Christ Jesus was the blood that 
made good or operative the new covenant: "And he 
took the cup, and gave thanks, and gave it to them, 
saying, Drink ye all of it: for this is my blood of the 
new testament [covenant, R.V.], which is shed for 



164 



JEHOVAH 



many [that is to say, for as many as are brought into 
the covenant, and also for all mankind who accept 
God's gracious gift of life through Christ Jesus] for 
the remission of sins." (Matt. 26:27, 28) "And he 
took the cup; and when he had given thanks, he gave 
it to them : and they all drank of it. And he said unto 
them, This is my blood of the new testament, which 
is shed for many." (Mark 14: 23, 24) "Likewise also 
the cup after supper, saying, This cup is the new testa- 
ment [covenant, R.V.] in my blood, which is shed for 
you [who are joined with me in the covenant]. But, 
behold, the hand of him that betrayeth me is with 
me on the table. ' ' (Luke 22 : 20, 21) "After the same 
manner also he took the cup, when he had supped, say- 
ing, This cup is the new testament [covenant, R.V.] 
in my blood: this do ye, as oft as ye drink it, in re- 
membrance of me. ' ' — 1 Cor. 11 : 25. 

Here is the Scriptural proof that three and one- 
half years after being appointed as mediator of the 
new covenant Jesus announced to his faithful dis- 
ciples the making of that covenant between God and 
himself; and true Israelites, such as Nathanael, were 
invited into that covenant. This proves that those 
who were baptized into Moses, and who continued 
faithful until the coming of the Lord Jesus Christ, 
were transferred from Moses to Christ. This announce- 
ment of the new covenant to the disciples must have 
thrilled them at that moment and caused them to 
think seriously. They must have been familiar with 
the prophecies, and there began the fulfilment of Jere- 
miah 's prophecy recorded in Jeremiah 31 : 31-34. From 
that time forward every one who should be brought 
into the new covenant, and who should abide therein 
faithfully, should know Jehovah, from the least unto 
the greatest of them. 







LAW COVENANT 



Page 163 






HIS COVENANTS 



167 



The typical ceremony or celebration of the law cove- 
nant had been kept or observed by Jesus and his faith- 
ful disciples for the last time. From that time onward 
the fulfilment of the type of the law covenant took 
place, beginning with the death of Jesus on that day. 
(1 Cor. 5:7) The death of Jesus on the tree as a sin- 
ner and in the place and stead of sinful man served 
to 'blot out the handwriting of ordinances that was 
against us, which was contrary to us, and took it out 
of the way, nailing it to the cross [tree] '. (Col. 2 : 14) 
Mark that this covenant was made on the earth in the 
world of Satan's organization, symbolized by Egypt; 
"which spiritually is called . . . Egypt, where also our 
Lord was crucified." (Rev. 11:8) The lifeblood of 
Christ Jesus shed that day in the world made firm or 
put in force the covenant, and from that moment the 
new covenant became operative. — See Reconciliation, 
page 290. 

In further support of the conclusion that the new 
covenant, became operative from the death of Jesus, 
mark these words authoritatively written concern- 
ing the new covenant by the apostle: "For where a 
covenant is it is necessary for the death to be brought 
in of him that hath covenanted; for a covenant over 
dead persons is firm, since it is not then of force when 
he is living that hath covenanted." (Heb. 9:16, 17, 
Both.) The shedding of the blood of Christ Jesus put 
the new covenant in force. The death of the disciples 
and the others of the faithful followers of Christ Je- 
sus, including the remnant of this day, was and is 
entirely unnecessary to the making and putting in 
operation of the new covenant. In Egypt there was 
just one sacrifice, the lamb slain, and immediately the 
law covenant was made and went into effect. Like- 
wise the new covenant went into effect when the anti- 



168 



JEHOVAH 



typical Lamb, Christ Jesus, was slain, and the making 
and operation of the new covenant did not have to 
wait until the death of the last member of the body 
of Christ Jesus and winch must take place at the end 
of the period of sacrifice. We must keep in mind that 
the blood of the body members of Christ is not neces- 
sary to the making and operation of the new covenant. 
The law covenant was inaugurated at Mount Sinai, 
at which time, as shown by the Scriptural record of 
that ceremony, only "burnt offerings" and "peace 
offerings of oxen [not goats] " are mentioned. "And 
he sent young men of the children of Israel, which 
offered burnt offerings, and sacrificed peace offerings 
of oxen unto the Lord. And Moses took half of the 
blood, and put it in basons; and half of the blood he 
sprinkled on the altar. And he took the book of the 
covenant, and read in the audience of the people; 
and they said, All that the Lord hath said will we 
do, and be obedient. And Moses took the blood, and 
sprinkled it on the people, and said, Behold the blood 
of the covenant, which the Lord hath made with you 
concerning all these words." — Ex. 2-1:5-8. 

THE BLOOD 

In Egypt Moses was a type of Jesus; but, as Moses 
could not be put to death and at the same time com- 
plete the type, the lamb was slain in the stead or 
place of Moses, and it was the blood of the lamb that 
sanctified or perfected and made operative the law 
covenant. Concerning that lamb it is written : ' ' Your 
lamb shall be without blemish, a male of the first 
year; . . . And they shall take of the blood, and strike 
it on the two side posts, and on the upper door post 
of the houses, wherein they shall eat it." (Ex. 12: 






HIS COVENANTS 



169 



5, 7) When the Israelites reached Sinai there were 
performed the ceremonies of inaugurating the law 
covenant and Moses took the blood and sprinkled it 
on the people and said: "Behold the blood of the 
covenant, which the Lord hath made with you. ' ' — Ex. 
24:8. 

The blood of Jesus shed at Calvary made operative 
the new covenant on the day of his death, and im- 
mediately preceding his death Jesus took the cup of 
wine, symbolic of his blood, and said to his disciples: 
"This is [represents] my blood of the new [cove- 
nant], which is shed for many for the remission of 
sins." (Matt. 26:28) His shed blood was for both 
the making complete and putting in operation the 
new covenant, and also served as the redemptive price 
for mankind. Only by faith in the shed blood of Christ 
Jesus can one be brought into a covenant with God. 
Prior to the exercise of such faith all were aliens from 
God, and only those who accepted Christ Jesus and 
exercised faith in his blood could be brought nigh to 
God. "At that [past] time ye [Gentile followers of 
Christ] were without Christ, being aliens from the 
commonwealth of Israel, and strangers from the cove- 
nants of promise [including the new covenant], hav- 
ing no hope, and without God in the world: but now, 
in Christ Jesus [the mediator], ye [Gentiles] who 
sometimes were far off, are made nigh by the blood 
of Christ. For he is our peace, who hath made both 
one, and hath broken down the middle wall of parti- 
tion between us."— Eph. 2: 12-14. 

The Jews who deliberately violated the law cove- 
nant were put to death; so likewise those who count 
the blood of Christ Jesus, which is the blood of the 
new covenant, an unholy or common thing shall die. 



170 



JEHOVAH 



"Of how much sorer punishment, suppose ye, shall 
he be thought worthy, who hath trodden under foot 
the Son of God [the Greater Moses], and hath counted 
the blood of the covenant, wherewith he was sancti- 
fied, an unholy thing, and hath done despite unto the 
spirit of grace?" (Heb. 10:29) It is Jehovah God 
who perfects the ones taken out for his name, and this 
he does through the blood of the new covenant : "Now 
the God of peace, that brought again from the dead 
our Lord Jesus, that great Shepherd of the sheep, 
through the blood of the everlasting covenant, make 
you perfect in every good work to do his will, working 
in you that which is wellpleasing in his sight, through 
Jesus Christ; to whom be glory for ever and ever. 
Amen." (Heb. 13:20, 21) "For by one offering he 
hath perfected for ever them that are sanctified." 
—Heb. 10 : 14. 

These texts last quoted prove beyond all doubt that 
the new covenant has no application to "restitution" 
or "regeneration" of the human race, but that it 
applies exclusively to those who have consecrated 
themselves to do the will of God. It is through such 
consecrated ones that God takes out a people for his 
name. He sanctifies them for his purpose, and this he 
does after such persons have made a consecration 
to do his will and have been accepted by him through 
the merit of Jesus Christ's shed blood. The Scriptures 
call the new covenant the "everlasting covenant" for 
the reason that it is a part of the original expressed 
purpose of Jehovah to bring forth a seed, the primary 
purpose of which seed is to accomplish the vindication 
of Jehovah's name. Only those taken into the new 
covenant and who then prove faithful unto the end 
are taken out and made a part of the seed of promise. 






HIS COVENANTS 



171 






WITH WHOM MADE 

The law covenant was made by Jehovah with the 
natural descendants of Israel, Moses being the glori- 
fied mediator. The Israelites as a nation were unfaith- 
ful to that covenant and were cast off as a nation. 
The new covenant was made with Christ Jesus, the 
glorified Mediator, with and for the benefit of spiritual 
Israel. There is a natural or earthly Israel, and there 
is a spiritual or heavenly Israel. Natural Israelites 
having broken the terms of the law covenant made in 
Egypt, it would be entirely inconsistent for God to 
make with that same people a new covenant, which 
new covenant is higher and more exalting than the 
old law covenant. This of itself would preclude the 
conclusion that the new covenant is made with the 
natural descendants of Abraham. The natural or 
fleshly Israelites were a typical people, the antitype of 
which are those who covenant to do the will of God 
and who are designated spiritual Israelites. 

It is written that Jehovah makes the new covenant 
'with the house of Israel and the house of Judah', but 
it would be entirely inconsistent to conclude that Jeho- 
vah would make a new covenant with the natural 
descendants of Jews regathered at Palestine in un- 
belief and who continue to reject Christ Jesus. Con- 
cerning this matter the apostle wrote: "Israel [that 
is to say, the nation of Israel, the natural descendants 
of Abraham] hath not obtained that which he seeketh 
for; but the election [the faithful in Christ] hath 
obtained it, and the rest were blinded." (Rom. 11:7) 
This proves that the new covenant is not made -with 
the nation of Israel or the natural descendants of 
Israel, but that it is with spiritual Israelites that the 
new covenant is made. Christ Jesus is the One that 
"hath covenanted".— Heb. 9: 16, 17, Roth. 



172 



JEHOVAH 



It is true that Christ Jesus by human birth was a 
natural Israelite. Also those who first became the fol- 
lowers of Christ Jesus were natural Israelites of both 
houses. The new covenant, however, was made with 
Jesus Christ after he was made the Head of the spirit- 
ual house of Israel, and the others were invited into 
the covenant after they had accepted Christ Jesus as 
the promised seed, and hence after they had become 
spiritual Israelites. ' ' They are not all Israel, which are 
of Israel : neither, because they are the seed of Abra- 
ham, are they all children: but, In Isaac shall thy 
seed be called." (Rom. 9:6, 7) Only those who are 
begotten of the spirit after exercising faith in the 
shed blood of Christ Jesus are spiritual Israelites. 
"For he is not a Jew, which is one outwardly; neither 
is that circumcision, which is outward in the flesh: 
but he is a Jew, which is one inwardly; and circum- 
cision is that of the heart, in the spirit, and not in 
the letter; whose praise is not of men, but of God." 
—Rom. 2 : 28, 29. 

Those taken into the old law covenant were a ran- 
somed and redeemed people, as it is written that Je- 
hovah went to Egypt for that very purpose. "And 
what one nation in the earth is like thy people, even 
like Israel, whom God went to redeem for a people 
to himself, and to make him a name, and to do for 
you great things and terrible, for thy land, before 
thy people, which thou redeemedst to thee from Egypt, 
from the nations and their gods? For thou hast eon- 
firmed to thyself thy people Israel, to be a people 
unto thee for ever: and thou, Lord, art become their 
God." (2 Sam. 7: 23, 24) "And what one nation in 
the earth is like thy people Israel, whom God went 
to redeem to be his own people, to make thee a name 
of greatness and terribleness, by driving out nations 



HIS COVENANTS 



173 



from before thy people, whom thou hast redeemed out 
of Egypt? For thy people Israel didst thou make 
thine own people for ever; and thou, Lord, becamest 
their God." (1 Chron. 17:21, 22) To be ransomed 
and to be redeemed from Egypt the natural Israel- 
ites must have an unblemished passover lamb slain 
in their behalf, and it was then that Jehovah made the 
covenant and led the Israelites by the hand out of 
Egypt to Mount Sinai, where the covenant was inau- 
gurated with fitting ceremonies. 

Before anyone could be brought into the new cove- 
nant the antitypical lamb must be slain. Those brought 
into the covenant must first be ransomed and a re- 
deemed people. These are redeemed "with the precious 
blood of Christ [Jesus], as of a lamb without blemish 
and without spot". (1 Pet. 1: 19) "Looking for that 
blessed hope, and the glorious appearing of the great 
God and our Saviour Jesus Christ; who gave himself 
for us, that he might redeem us from all iniquity, and 
purify unto himself a peculiar people, zealous of good 
works." (Titus 2: 13, 14) This text proves that the 
purpose of the new covenant is to take out from the 
nations of the world a peculiar people, zealous for 
good works, that is, of bearing witness to and having 
a part in the vindication of Jehovah's name. 

All spiritual Israel, that is to say, those taken out 
for the name of Jehovah, must be brought into the 
new covenant. In former days the scripture record 
at Romans 11 : 25-29 has been so applied as to link or 
connect the natural Israelites with the new covenant, 
but it now appears that the new covenant has nothing 
whatsoever to do with the twelve tribes of natural 
Israel, but that the covenant relates exclusively to the 
"Israel of God", that is to say, the spiritual Israelites. 
—Gal. 6 : 16. 



174 JEHOVAH 

"BLINDNESS IN PART" 

Again calling attention to the argument of the 
apostle Paul, note that he states that natural "Israel 
hath not obtained that which he seeketh for; but the 
election [that is to say, those Israelites who became 
spiritual] hath obtained it, and the rest were blinded 
[hardened, margin]". Addressing himself particu- 
larly to the Gentiles the apostle says: "For I would 
not, brethren, that ye should be ignorant of this mys- 
tery, lest ye should be wise in your own conceits; that 
blindness in part is happened to Israel, until the ful- 
ness of the Gentiles be come in." (Rom. 11: 25) The 
greater part of the people of the nation of Israel 
were hardened at heart, were made blind, and only 
a "remnant" of the Jews remained faithful and were 
not blinded. Nor does this scripture say that it was 
temporary blindness that resulted to the Jews, which 
temporary blindness would vanish at a time certain, 
but it docs plainly say a part, that is to say, the great- 
er part, of the Jewish people became blind. When 
Jesus came there were a few Jews that were willing to 
accept and did accept him as the Messiah, and they 
were not made blind. 

"When the apostle uses the words "until the fulness 
of the CJentiles be come in", that does not mean to the 
end of the Gentile times or the end of the world, but 
does mean until the time came to fill up the required 
144,000 from the ranks of others than the Jews or na- 
tural Israelites. Since only a small remnant of natural 
Israel accepted Christ Jesus and were transferred to 
him and became spiritual, it follows that the required 
144.000 members of the body of Christ, the spiritual 
Israelites, must be made up from the Gentiles, that is, 
those other than Jews. For three and one-half years 
after Pentecost the gospel was taken exclusively to the 






HIS COVENANTS 



175 



Jews or natural Israelites that they might have an op- 
portunity to become spiritual. At the end of that time 
the gospel was taken to Jews and Gentiles, Cornelius 
being the first of the Gentiles to become a follower of 
Christ Jesus. (Acts 10: 1-48) That marked the "ful- 
ness of the Gentiles" coming in. Even so today there 
is a remnant of spiritual Israel brought under the 
robe of righteousness and given the garments of salva- 
tion: "receiving the end of your faith, even the salva- 
tion of your souls; of which salvation the prophets 
have inquired and searched diligently, who prophesied 
of the grace that should come unto you." (1 Pet. 1: 
9, 10; Isa. 61: 10) The salvation here mentioned refers 
to the remnant of spiritual Israel, and concerning 
which the prophet wrote: "When the enemy shall 
come in like a flood, the spirit of the Lord shall lift up 
a standard against him. And the Redeemer shall come 
to Zion, and unto them that turn from transgression 
in Jacob, saith the Lord."— Isa. 59: 19, 20. 

Then the apostle continues: "And so all Israel shall 
bo saved : as it is written, There shall come out of Sion 
the Deliverer, and shall turn away ungodliness from 
Jacob." (Rom. 11: 26) It is at the time of the coming 
out from Zion of the Deliverer Christ Jesus that un- 
godliness is taken away from all spiritual Israelites 
so that then "all Israel", that is to say, spiritual Is- 
rael, shall be saved. The One coming out of Zion, that 
is, God's organization, the Deliverer, is Christ Jesus, 
and it is he that turns away ungodliness "from Ja- 
cob ' ', that is to say, from the people taken out for Je- 
hovah 's name, and it is then that all spiritual Israel 
are delivered, being gathered unto God as a people for 
himself. 

In 1918 Christ Jesus as "the messenger of the cove- 
nant" suddenly or straightway appeared at the tern- 



176 



JEHOVAH 



pie of Jehovah for judgment and purged the ''sons 
of Levi", which resulted in turning away of ungodli- 
ness from Jacob, that is, God 's covenant people. Other- 
wise stated, the Lord Jesus Christ at the temple turned 
away such ungodliness as "character development", 
formalism, ceremonies, creature worship, which is the 
"sin of Samaria" (Amos 8: 14), the pyramid hobby, 
submission to political and commercial powers as 
though they were the "higher powers". The 'turning 
away of ungodliness from Jacob' means the taking 
away of these ungodly things from the remnant and 
permitting them to see and to appreciate Jehovah's 
purpose. Natural Israel or Jews, who once were 
thought to be the ones referred to in this text and 
from whom is turned away the "ungodliness from 
Jacob", continue to this day in ungodliness and are 
still blind as bats to the purposes of Jehovah; and this 
shows that the apostle here had no reference to natural 
Israel when he spoke of turning away ungodliness 
from Jacob, but that this scripture applies exclusively 
to those who become of the spiritual house of Israel. 

It is entirely unreasonable and therefore unscrip- 
tural to conclude that the day comes when Jehovah 
will make a new covenant with all natural descendants 
of Israel and then save all the Jews. A few days be- 
fore Jesus was crucified he rode into Jerusalem, of- 
fering himself as King to the nations, and was re- 
jected. Then and there he said to them: "Behold, 
your house is left unto you desolate." (Matt. 23: 38) 
There the Jews as a nation were cast away; but there 
was a remnant of the Jews that remained faithful, 
and this remnant remaining faithful became the chil- 
dren of promise, as plainly stated by the apostle. 
(Rom. 9 : 8) The nation of Israel had failed to obtain 
the great privilege of being Jehovah's witnesses, but 



HIS COVENANTS 



177 



I 



those of the Jews who continued faithful, and hence 
become a part of the spiritual house of Israel, did by 
election obtain that favor. 

The gospel was not taken to anyone except the Jews 
until Peter took the gospel to Cornelius. It was after 
that that the apostles held a meeting in Jerusalem to 
determine why the gospel had been taken to the Gen- 
tiles, and it was on that occasion that James said: 
"Men and brethren, hearken unto me: Simeon hath 
declared how God at the first did visit the Gentiles, 
to take out of them a people for his name." On that 
occasion Paul and Barnabas testified that God had 
wrought miracles and wonders amongst the Gentiles 
by them. (Acts 15 : 12-15) Paul was made an apostle 
especially to the Gentiles. Now in his letter to the Ro- 
mans, particularly the fifteenth chapter of Romans, 
Paul is emphasizing his diligent endeavors to show 
the Jews their privilege of becoming the servants of 
Christ Jesus. He said: "For I speak to you Gentiles, 
inasmuch as I am the apostle of the Gentiles, I magni- 
fy mine office; if by any means I may provoke to emu- 
lation them which are my flesh, and might save some 
of them. " (Rom. 11 : 13, 14) If there had been a suffi- 
cient number of the nation of natural Israel to fill up 
the 144,000 of the spiritual Israelites or members of 
the body of Christ that privilege of being in the body 
of Christ would never have come to the Gentiles. After 
the gospel went to the Gentiles the opportunity was 
open to Jews and Gentiles alike, and not alone to nat- 
ural Israelites. Paul is here emphasizing the fact that 
the opportunity of becoming a people for Jehovah's 
name was a great favor from God to both Jews and 
Gentiles. 

Continuing his speech he said in substance: 'The 
casting away of the nation of Israel opened the way 



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JEHOVAH 



for those of the world to become reconciled to God. in- 
cluding all individual Jews who cease their unbelief; 
and, that being true, what would be the effect to those 
individual Jews who would now accept Christ Jesus 
and devote themselves wholly to God?' He answers 
his own question, that the reception would be for 
them "life from the dead". (Rom. 11:15) He then 
warns the Gentiles to not boast because favor has come 
to them, but to fear. The Gentiles doubtless were in- 
clined to boast; hence Paul says : ' " Thou wilt say then, 
The branches were broken off, that I might be graffed 
in. Well; because of unbelief they were broken off; 
and thou standest by faith. Be not highminded, but 
fear; for if God spared not the natural branches, take 
heed lest he also spare not thee." (Rom. 11: 19-21) 
The apostle emphasizes the fact that only by faithful- 
ness to God and Christ Jesus would anyone have the 
guarantee of safety. He tells the Gentiles that God is 
able to bring the Jews into the new covenant if they 
would believe and obey him. The time had come for 
the gospel to go to the Gentiles, and those who were 
selected were not considered from the standpoint of 
flesh, but entirely from the fact that they were spir- 
itual, that is to say, that they had accepted Christ 
Jesus and devoted themselves wholly to God. God 
was from that time forward making no distinction 
between Jew and Gentile so far as flesh is concerned. 
"There is neither Jew nor Greek, there is neither bond 
nor free, there is neither male nor female : for ye are 
all one in Christ Jesus. ' ' — Gal. 3 : 28. 

Because the favor had come to the Gentiles and 
the opportunity been given them to become a people 
for Jehovah, that did not mean that all the Jews were 
included merely because they were the natural de- 
scendants of Abraham. On the contrary, the Jews 



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179 



after the flesh and the Gentiles now stood on a com- 
mon level, and whether a man was a Jew or a Gentile, 
bond or free, if he devoted himself wholly to God by 
faith in the blood of Christ Jesus he might become one 
of the promised seed. The time must come when there 
would come out of Zion the Deliverer, and that came 
when Christ Jesus appeared at the temple; and it 
was at that time that the prophecy applies: "There 
shall come out of Sion the Deliverer, and shall turn 
away ungodliness from Jacob." (Rom. 11:26; Isa. 
59:20) That being the time of cleansing the "sons 
of Levi", the turning away ungodliness from the spir- 
itual house of Israel, then all such faithful ones shall 
be saved, and thus the argument of the apostle Paul 
clearly appears to apply, not to Israel after the flesh, 
but to the salvation of Israel after the spirit. 

The apostle then quotes from the words of the 
prophet Jeremiah and states a part of the terms or 
provisions of the new covenant. "For this is my cove- 
nant unto them [that is to say, spiritual Israel, rep- 
resented on earth at the present time by the faithful 
remnant] , when I shall take away their sins. ' ' Spirit- 
ual Israel had sinned and stood guilty of iniquity be- 
fore God, and God was displeased with them; and 
such condition existed at the time of the coming of 
Christ Jesus to the temple for judgment, and then it 
was that God forgave their sins and turned his anger 
away from them. "And in that day thou shalt say, 
Lord, I will praise thee: though thou wast angry 
with me, thine anger is turned away, and thou com- 
fortedst me." (Isa. 12: 1) The great "messenger of 
the covenant ' ', Christ Jesus, the Judge with all power 
and authority, had now come to the temple, and he 
sits in judgment for the purpose of purging the "sons 
of Levi" and cleansing them from their sins, in order 



180 



JEHOVAH 



that those sons of God might offer an acceptable sacri- 
fice unto God, that is to say, from that time onward. 
(Mai. 3:3) The acceptable sacrifice here mentioned 
clearly is that these people taken out for the name 
of Jehovah must become Jehovah's witnesses and, in 
order to be pleasing to God, must thereafter 'offer 
the sacrifice of praise to Jehovah continually, that is 
to say, the fruit of their lips, bearing testimony to 
his name'. — Heb. 13: 15. 

The natural Jews refused the gospel of "Jesus 
Christ, and him crucified", and refused him as the 
Vindicator of Jehovah's name and the Savior of man. 
Hence they were the enemies of God. "As concern- 
ing the gospel, they aro enemies for your sakes: but 
as touching the election, they are beloved for the 
fathers' sakes." (Rom. 11:28) Being enemies, and 
hence blind, such Jews could not be taken into the 
new covenant. Nor docs tin's text mean that the Jews 
became blind and willing to step aside so that the 
Gentiles might receive the favor of God. Even in 
Paul's day they resented any divine favor's coming 
to the Gentiles. (Acts 22:21-23) The blindness of 
the Jews operated beneficially to the Gentiles in this, 
that it afforded the Gentiles an opportunity of com- 
ing into God's organization. Hence the majority of 
the Jews were enemies of God for the sake of or bene- 
fit of the Gentiles. Not so, however, with the faithful 
remnant of the Jews. Concerning them the apostle's 
words are: "As touching the election, they [the faith- 
ful Jews who did not become blind] are beloved for the 
fathers' sakes." Their fathers Abraham, Isaac and 
Jacob were faithful, and hence beloved of God, and 
God extended his love to the remnant of Israel by 
offering them an opportunity to become a part of the 
election; hence the apostle says: "But the election 



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181 



[that is, the faithful remnant of natural Israel who 
became spiritual] hath obtained it." — Rom. 11: 7. 

ISRAEL AND JUDAII 

The spiritual house of Israel embraces all who, 
trusting in the blood of Christ Jesus as the redemp- 
tion for man, have made a covenant to do the will of 
God and have been begotten of God, and this neces- 
sarily includes all spirit-begotten ones, particularly the 
"little flock". Judah means "praise", and applies spe- 
cifically to those who have been and who are perform- 
ing their duty in kingdom service. The prophet Jere- 
miah, in the thirty-first chapter, prophesies concerning 
the recovery of Jehovah's faithful remnant, that is, 
the delivering of them from Satan's organization and 
bringing them into the kingdom organization of Je- 
hovah. The word Jacob likewise refers to the Kingdom 
company. 

The prophecy referring to the delivery of the true 
spiritual Israelites from Satan's organization and 
bringing them into God's organization, which takes 
place when Christ Jesus comes to the temple, says: 
"For the Lord hath redeemed Jacob, and ransomed 
him from the hand of him that was stronger than he. 
Therefore they shall come and sing in the height of 
Zion, and shall flow together to the goodness of the 
Lord, for wheat, and for wine, and for oil, and for 
the young of the flock and of the herd: and their 
soul shall be as a watered garden; and they shall not 
sorrow any more at all. Then shall the virgin rejoice 
in the dance, both young men and old together; for 
I will turn their mourning into joy, and will com- 
fort them, and make them rejoice from their sorrow." 
( Jer. 31 : 11-13) This prophecy clearly applies to the 
time of joy when the Lord Jesus comes to the temple 



182 



JEHOVAH 



and invites the faithful ones to enter into the joy 
of the Lord. (Matt. 25 : 21) Jehovah is now about to 
call attention to something that had never before been 
plainly mentioned in the Scriptures, that is to say, 
the making of the new covenant; hence he speaks by 
his prophet and says: "Behold, the days come, saith 
the Lord, that I will make a new covenant with the 
house of Israel, and with the house of Judah." — Jer. 
31:31. 

This prophecy last quoted could have no refer- 
ence to the Jews after the flesh, because they have 
rejected God and Christ Jesus, and because they have 
been cast off and their law covenant has long ago been 
called off for the reason that the Jews were unfaith- 
ful to that covenant. This prophecy is concerning a 
new covenant to bo made with the house of spiritual 
Israel, meaning that it embraces all of spiritual Israel, 
including all the spirit-begotten ones, and with the 
house of Judah, thus identifying the Kingdom com- 
pany, which company is to be associated with Christ 
Jesus, who is "the Lion of the tribe of Juda". (Rev. 
5:5) He being the head of the tribe of Judah, those 
who are taken into the temple as his body members 
and made a part of the Kingdom are designated "the 
house of Judah", whereas the "house of Israel" em- 
braces not only the Kingdom class, but all of the spir- 
itual class begotten by the spirit of God. 

The apostle says, "The days come." The question 
is, When will the days come for the making of this 
new covenant? Necessarily after the Jews failed to 
comply with the terms of the law covenant, which 
becomes old. The apostle Paul takes up this prophecy 
relative to the new covenant and says: "For finding 
fault with them he saith, Behold, the days come, saith 
the Lord, when I will make a new covenant with the 



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183 



house of Israel and with the house of Judah." (Heb. 
8:8) The apostle Paul continues to quote from the 
prophecy of Jeremiah, and by the language employed 
the time of the making of the covenant and the terms 
are ascertainable. Says the apostle: "For this is the 
covenant that I will make with the house of Israel 
after those days, saith the Lord; I will put my laws 
into their mind, and write them in their hearts: and 
I will be to them a God, and they shall be to me a 
people." (Heb. 8:10) His language shows that the 
new covenant was made when the first one became old. 
"In that he saith, A new covenant, he hath made the 
first [covenant, meaning the law covenant] old. Now 
that which decayeth and waxeth old is ready to vanish 
away." (Heb. 8:13) In Jeremiah's day, and when 
his prophecy was uttered, that law covenant was de- 
caying, but it had not fully decayed. By the mouth 
of his prophet, Jeremiah, Jehovah made known what 
he would do about the old covenant when it was fully 
decayed and what he would do concerning a new cove- 
nanl. 

"Those days," mentioned by the prophet Jeremiah, 
began on the passover day of A.D. 33. Jesus had 
celebrated for the last time the passover instituted in 
Egypt, and immediately thereafter set up a memorial 
of his own death; and at that time the new covenant 
was made. Jesus died that same day. The day of 
making the law covenant in Egypt is definitely fixed 
as the fourteenth day of Nisan, and the day of making 
the new covenant is definitely fixed as the fourteenth 
day of Nisan A.D. 33. "Those days," meaning the 
days of the old covenant, had ended. 

The law covenant was made in Egypt, but the new 
covenant would not be made 'according to that', as- 
stated by Jeremiah. "Not according to the covenant 



184 



JEHOVAH 



that I made with their fathers, in the day that I 
took them by the hand, to bring them out of the 
land of Egypt; which my covenant they brake, al- 
though I was an husband unto them, saith the Lord." 
(Jer. 31:32) That covenant made in Egypt was 
made upon the sacrifice of a literal lamb with a human 
mediator, and the terms of that covenant were after- 
wards written on tables of stone and on parchment. 
The new covenant is different and will accomplish 
what the old covenant failed to accomplish. Egypt, 
the place of making the old covenant, foreshadowed 
the world of Satan, where also the Lord was crucified; 
hence the new covenant was made while Christ Jesus 
was yet on the earth, where he was crucified. The na- 
tion of Israel had proved unfaithful to the law cove- 
nant, and therefore unworthy that the new covenant 
be made with that nation. 

Jehovah had been a "husband unto them", that is, 
to the nation, as pictured by Abraham's acting as a 
husband unto Hagar. Referring to himself as the hus- 
band unto natural Israel Jehovah shows that his rela- 
tionship unto them by the law covenant was in order 
that a people or seed might be produced for his name. 
Hagar failed to bring forth unto Abraham a seed ac- 
ceptable to Jehovah; so likewise the typical covenant- 
organization of fleshly Israel failed to bring forth a 
whole nation or people for Jehovah's name. Hence the 
new covenant, according to the prophet's language, is 
"not according to the covenant" made in Egypt. Je- 
hovah then defines the covenant that he will make with 
the house of Israel after the spirit, to wit: "But this 
shall be the covenant that I will make with the house 
of Israel : After those days, saith the Lord, I will put 
my law in their inward parts, and write it in their 



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185 



hearts; and will be their God, and they shall be my 
people."— Jer. 31:33. 

When was the covenant, here described by the 
words of the prophet Jeremiah, made? The answer is, 
at the death of Jesus in A.D. 33. The apostle quotes 
this prophecy of Jeremiah as it appears at Hebrews 
8 : 8-10. This prophecy was written aforetime for the 
benefit of the church, and Paul was addressing the 
church. Why should he be telling the church about 
the terms of a covenant to be made after the church 
is completed? He surely would not be doing any such 
tiling; and that shows that the covenant is not to be 
made for the benefit of natural Israel and the world 
of mankind. These tilings were written aforetime for 
the aid, comfort and hope of the church. (Rom. 15 : 4) 
Manifestly what the language of the scripture means 
is this: "After those days," meaning after the law 
covenant had ended and become old, God makes a 
new covenant with the house of Israel and Judah. 
The Jew was cast off, and at that moment the law 
covenant ended and hence became old. The new cove- 
nant was made the next day, as stated by Jesus; and 
the very moment the old covenant ended it became old, 
and immediately following God made the new cove- 
nant with Christ Jesus. 

The new covenant was made with Jesus in behalf 
of whom? The answer is, the entire house of spiritual 
Israel, that is to say, all the spirit-begotten ones. This 
covenant is not with or in behalf of any of the natural 
descendants of Jacob, but in behalf of all who become 
righteous by faith in Christ Jesus. "Even the right- 
eousness of God, which is by faith of Jesus Christ, un- 
to all and upon all them that believe : for there is no 
difference." (Rom. 3: 22) "For there is no difference 
between the Jew and the Greek; for the same Lord 



186 



JEHOVAH 



over all is rich unto all that call upon him. For who- 
soever shall call upon the name of the Lord shall be 
saved." (Rom. 10 : 12, 13) "For he is our peace, who 
hath made both [Jew and non-Jew who are true be- 
lievers] one, and hath broken, down the middle wall 
of partition between us; having abolished in his flesh 
the enmity, even the law of commandments contained 
in ordinances [of the old law covenant] ; for to make 
in himself of twain [Jew and Gentile] one new man, 
so making peace; and that he [as Mediator] might rec- 
oncile both unto God in one body by the cross, having 
slain the enmity [the law covenant] thereby." — Eph. 
2:14-16. 

Jehovah declares his relationship to those in the 
new covenant when he says by his prophet: 'And I 
will be their God, and they shall be to me a people.' 
This language definitely fixes the purpose of the new 
covenant, to wit, to prepare a people for Jehovah's 
name, which people must be witnesses to the name of 
Jehovah to deliver their testimony before the destruc- 
tion of Satan's organization. (Isa. 43: 9-12) Jehovah 
visits the Gentiles as well as the Jews and takes out 
from the nations a people for his name, which people 
must bear testimony after they are taken into the new 
covenant and made the qualified witnesses for Jeho- 
vah. 

Jehovah makes known how he will prepare this 
people for his name, when he says by his prophet: 
"I will put my law in their inward parts and write 
it in their hearts, ' ' and not upon tables of stone. This 
work of preparing a people for his name is done after 
they are begotten of the spirit and come under the 
terms of the new covenant, and shows that the cove- 
nant is for the very purpose of preparing a people 
as his instruments to be used by Jehovah. Addressing 



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187 






his brethren, who were devoted to the Lord, the apostle 
says: "Forasmuch as ye are manifestly declared to 
be the epistle of Christ ministered by us, written not 
with ink, but with the spirit of the living God; not 
in tables of stone, but in fleshy tables of the heart." 
(2 Cor. 3:3) "When one is taken into God's organi- 
zation he desires the truth in his mind and heart, in 
his inward parts; as expressed by the psalmist: "Be- 
hold, thou desirest truth in the inward parts; and in 
the hidden part thou shalt make me to know wisdom. 
Purge me with hyssop, and I shall be clean : wash me, 
and I shall be whiter than snow." — Ps. 51 : 6, 7. 

The true follower of Christ Jesus, who is the Head 
of spiritual Israel, says as did the apostle: "I delight 
in the law of God after the inward man." (Rom. 
7: 22) Jehovah's law is written in the heart of such 
as are his faithful sons, and it is to these he reveals 
the deep things of his Word. (1 Cor. 2:10) His law 
in the heart of his saints reveals to them the divine 
commission bestowed upon them to proclaim the mes- 
sage of his kingdom. (Isa. 61: 1-3) It is to such that 
the testimony of Jesus Christ is committed, and it is 
these that faithfully keep God's commandments and 
thereby prove their love for him. (Rev. 12: 17; 1 John 
5:3) Those taken into the covenant and who are en- 
tirely faithful must 'preach this gospel of the King- 
dom' in obedience to the commandment of the Lord. 
—Matt. 24 : 14. 

"When Jehovah says to them, "I . . . will be their 
God," he must mean that no false rulers will be 
tolerated; therefore there must not be practiced the 
ceremony of giving honor and glory and worship to 
creatures, because such is as the "sin of Samaria". 
All formalities performed for show must be put away. 
Honor and glory must be given to Jehovah, to whom 



188 



JEHOVAH 



honor and glory is due. (Ps. 96 : 8) It is now easy to 
be seen by those in the temple that this work of writ- 
ing the law of God in the hearts of his people and 
in their inward parts has been the very work the Lord 
has been doing in them in preparing them to be his 
witnesses; and this is further proof that the now 
covenant applies exclusively to spiritual Israel. 






CHAPTER VI 

HI5 COVENANTS 

JEHOVAH writes his law into the heart of those 
who delight to do his will. His beloved Son, al- 
ways faithfully devoted to his Father, says: "I 
delight to do thy will, O my God: yea, thy law is 
within my heart. I have preached righteousness in 
the great congregation: lo, I have not refrained my 
lips, O Lord, thou knowest. I have not hid thy right- 
eousness within my heart; I have declared thy faith- 
fulness and thy salvation: I have not concealed thy 
lovingkindness and thy truth from the great congre- 
gation." (Ps. 40:8-10) This Psalm expresses the 
heart condition of those who are in the new covenant 
and who are diligent in proving their faithfulness to 
God. It is entirely unreasonable and unscriptural to 
conclude that Jehovah would make a new covenant 
with the Jews and then bring other nations in and 
make them proselytes to the Jews, causing them to 
become Jews; and hence the conclusion should be en- 
tirely put aside that natural Israel has anything what- 
soever to do with the new covenant. (Matthew 11 : 24) 
The new covenant is made with Christ Jesus in be- 
half of those who agree to do the will of God, and 
those who are brought into that covenant, and who 
continue faithful, must have the law of God written 
in their hearts and must from the heart declare the 
righteousness of Jehovah; otherwise they could not 
be 'the people of God taken out for his name'. 

189 



JEHOVAH 



HIS COVENANTS 



191 



The preceding chapter gave consideration to the 
prophecy of Jeremiah concerning the new covenant, 
and which consideration is now here continued: "And 
they shall teach no more every man his neighbour, and 
every man his brother, saying, Know the Lord: for 
they shall all know me, from the least of them unto the 
greatest of them, saith the Lord: for I will forgive 
their iniquity, and I will remember their sin no more." 
(Jer. 31: 34) Clearly this prophecy reaches a climax 
after the Lord lias come to the temple and gathered 
unto himself his faithful followers. This prophecy has 
no reference to teaching or delivering the truth to 
such as 'every man of the world', but applies entirely 
to those in the covenant and who continue faithful. 

According to another rendering of the text the apos- 
tle quotes from this prophecy as follows: "And in no- 
wise shall they teach every one his fellow-citizen and 
every one his brother, saying, Get to know the Lord ! 
because all shall know me from the least unto the 
greatest of them." (ITcb. 8 : 11, Roth.) This scripture, 
as here rendered, definitely limits the application 
thereof to those in the covenant and who are fellow 
citizens and whose citizenship is in heaven. "We have 
now reached the end of the world, which means not 
merely the end of a certain time, and which is often 
spoken of as 'the end of the age', but the end of the 
operation of Satan's organization by the sufferance of 
Jehovah, and henco the time when preparation is being 
made to completely destroy Satan's power and his or- 
ganization. The time feature is not the important 
thing, but the wrecking of Satan 's organization is the 
important thing, because that has to do with the vindi- 
cation of Jehovah's name. At the present time the 
Lord has gathered his people into his organization. 
It is the time of the fulfilment of Psalm 50 : 5. Jeho- 






vah has taken out of the nations a people for his name; 
hence the climax of the new covenant is reached, and 
now the teaching of God 'a people is no longer done by 
men, particularly by such men as "elective elders", 
but all in Zion are children of God by his organization 
and are now taught of God. — Isa. 54: 13; John 6: 45. 

The Watchtower is not the teacher of God's peo- 
ple. The Watchtower merely brings to the attention 
of God's people that which he has revealed, and it is 
the privilege of each and every one of God's chil- 
dren to prove by the Word of God whether these 
things are from man or arc from the Lord. Christ 
Jesus at the temple is Jehovah's great High Priest in 
charge of the temple organization, and he is made the 
Teacher of the temple class; hence he teaches all the 
children of Zion. Jehovah is the great Teacher, and 
he and Christ. Jesus are the teachers of God's people; 
hence the Lord says to his children: "Yet shall not 
thy teachers be removed into a corner any more, but 
thine eyes shall see thy teachers." — Isa. 30: 20. 

All at the temple will realize that their spiritual 
food comes to them from their Teachers, Jehovah and 
Christ Jesus, and not from any man. No one of the 
temple company will be so foolish as to conclude that 
some brother (or brethren) at one time amongst them, 
and who has died and gone to heaven, is now instruct- 
ing the saints on earth and directing them as to their 
work. Such a conclusion smacks of the "sin of Sa- 
maria". (Amos 8:14) In times past Jehovah and 
Christ Jesus have been pushed to the side and men 
have been looked to as the teachers in the church; but 
not so any more, after the cleansing of the temple. 
Concerning those faithful ones in the temple, and 
therefore in the new covenant, the prophecy of Jeho- 
vah here considered says: "They shall all know me." 



192 



JEHOVAH 



This clearly implies that the revelation of Jehovah's 
glory from the temple and the revelation of the mean- 
ing of his name and titles are made known to all the 
temple class. Such revelation Jehovah has given to his 
people taken out for his name, and they appreciate the 
fact that their greatest privilege is to now have a part 
in the vindication of his name. 

That those at the temple are equally favored is 
shown by these words : ' ' They shall all know me, from 
the least of them unto the greatest of them"; that is 
to say, those who are symbolically pictured by Mor- 
decai (Esther 2: 5-7) and Naomi (Ruth 1: 2, 3), being 
first brought into the temple, and those pictured by 
Esther (Esther 2:7-11) and Ruth (Ruth 1:4-18), 
who were later brought into the temple, are all on a 
common level and know God, from the least to the 
greatest of them.* All of these discern that the chief 
issue is Jehovah's name. All such have received the 
"penny" (Matt. 20:1-13), that is to say, the "new 
name" (Isa, 62:2; Rev. 2:17), and all are at unity 
and are joyfully singing the praises of Jehovah and his 
King. All this in fulfilment of the prophecy uttered 
by Jeremiah, as above stated. 

There was a time when iniquity was upon Jeho- 
vah's covenant people, which lawlessness or iniquity 
embraces man worship, formalism, particularly a fail- 
ure to bear testimony to the name of Jehovah and 
his kingdom. That iniquity was due largely to igno- 
rance, and the ignorance of God's law is an excuse; 
hence Jehovah says concerning those in the covenant : 
"For I will forgive their iniquity, and I will remem- 
ber their sin no more." ( Jer. 31 : 34) Such shows that 
forgiveness of their iniquity is directly related to the 
great revelation that came to them when gathered unto 

•See the book Preservation. 



HIS COVENANTS 



193 






the Lord God at his temple. The iniquity here men- 
tioned is not inherited sin from Adam, because the 
ones addressed have been previously made free of that 
sin by the precious blood of Christ Jesus applied to 
them when justified. The iniquity and sin here men- 
tioned by the prophet is the same as described by the 
prophet Isaiah, when he says: "Then said I, Woe is 
me! for I am undone; because I am a man of unclean 
lips, arid I dwell in the midst of a people of unclean 
lips, for mine eyes have seen the King, the Lord of 
hosts. Then flew one of the seraphims unto me, having 
a live coal in his hand, which he had taken with the 
tongs from off the altar; and he laid it upon my 
mouth, and said, Lo, this hath touched thy lips, and 
thine iniquity is taken away, and thy sin purged." 
—Isa. : 5-7. 

This prophecy of Isaiah began to have fulfilment 
upon God's people about 1919. The forgiveness is not 
granted in order that the covenant people might be 
taken to heaven, but is granted for the sake of Jeho- 
vah's name, that these cleansed ones might be made a 
people ready for his name and to testify to his name. 
"I, even I, am he that, blotteth out thy transgressions 
for mine own sake, and will not memember thy sins." 
(Isa. 43:25) The basis for forgiveness of such iniq- 
uity and sin is the precious blood of Christ Jesus, 
which is the blood of the new covenant, and which is 
shed for the remission of sins. — Matt. 26: 28; Heb. 9: 
22; 12:24. 

IMPORTANT 

The importance of the new covenant is magnified 
in the Scriptures. The prophets of old, the Lord Je- 
sus and the apostles speak of it, and by their testimony 
Jehovah makes known to his children the importance 



194 



JEHOVAH 



of tho covenant. Let it be kept in mind that these 
things were written for the comfort and hope of the 
church. (Rom. 15 : 4) This is a further reason that the 
new covenant applies exclusively to the church and 
has no application to the world in general. In further 
support of this conclusion, that the new covenant was 
made with spiritual Israel, that is to say, with those 
who are sanctified in Christ Jesus, note the words of 
the apostle written by direction of the Lord: "For by 
one offering he [Jesus Christ] hath perfected for 
ever them that are sanctified." (Heb. 10:14) Who 
are the "them that are sanctified" here mentioned? 
Manifestly those who are brought into Christ: "For 
both he that sanctifieth and they who are sanctified, 
are all of one: for which cause he is not ashamed to 
call them brethren." (Heb. 2: 11) And by what means 
are they sanctified? The answer is, "[By] the blood 
of the [new] covenant, wherewith he [the man] was 
sanctified."— Heb. 10:29. 

Continuing the apostle says: "Whereof [of all 
which perfecting of the sanctified ones by the one of- 
fering of Jesus' blood] the holy [spirit] also is a wit- 
ness to us [the church]." (Heb. 10:15) Witness to 
us how or through what channel? The prophecy of 
Jeremiah answers, as set forth in Jeremiah 31 : 31-33. 
Tli en continuing the apostle says: "For after he 
hath said [before], This is the covenant [new cove- 
nant] that I will make with them after those days, 
saith the Lord; I will put my laws on their heart, and 
upon their mind also will I write them; then saith he, 
And their sins and their iniquities will I remember no 
more. Now where remission of these is, there is no 
more offering for sin." (Heb. 10 : 15-18, A.R.V.) Here 
the inspired apostle of the Lord specifically applies the 
terms of the new covenant to the sanctified ones. This 



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Scriptural proof should satisfy every child of God who 
appreciates His Word that the new covenant was made 
with Christ Jesus at the time of his death for and in 
behalf of his sanctified ones and that it is the instru- 
ment of Jehovah by which he takes out from the na- 
tions a people for his name, which people must bo 
his faithful and true witnesses even to the end. 

INAUGURATION 

The making of the covenant is one thing; the in- 
auguration thereof is another and later thing. The 
covenant is made by Jehovah with the one competent 
to enter into an agreement, hence with the mediator, 
in behalf of all who shall be brought under the terms 
of or into the covenant. "Inauguration" means the ap- 
propriate ceremonies inducting one into office and in- 
vesting him with specific authority. The inauguration 
of the new covenant is the appropriate ceremonies 
inducting into office and vesting with specific author- 
ity those who arc selected to perform the duties en- 
joined upon them by the covenant. The primary pur- 
pose of the new covenant is the vindication of Jeho- 
vah 's name, and to this end he takes out from the na- 
tions a people for his name who, proving faithful up 
to a certain point, are invested with authority to be 
the witnesses to his name. 

The making and inauguration of the law covenant 
foreshadowed tho making and inauguration of the 
new covenant; hence there are certain things done in 
connection with these covenants that correspond. 
Years before the law covenant Moses was chosen by 
the Lord as his priest and mediator and sent to Egypt. 
The Israelites had refused Moses and he had fled from 
Egypt. "This Moses, whom they refused, saying, Who 
made thee a ruler and a judge? the same did God 



196 



JEHOVAH 



send to be a ruler and a deliverer, by the hand of the 
angel which appeared to him in the bush." (Acts 
7: 35) In due time God sent Moses back to Egypt to 
make a name for Jehovah and to mediate the law 
covenant. Moses received his appointment and au- 
thority from God while he was in the wilderness at 
Mount Sinai. (Acts 7:38) Christ Jesus, the Greater 
Moses, was likewise refused or rejected by the nation 
of Israel in A.D. 33 and was crucified in antitypical 
Egypt and was later raised from the dead and taken 
to heaven. After waiting a long period of time Christ 
Jesus is sent back, in the year 1914 (A.D.), clothed 
with full power and authority to rule. (Heb. 10:12, 
13; Ps. 110: 2) After casting the great Pharaoh, Sa- 
tan the Devil, out of heaven Jesus Christ came to the 
temple of God, to wit, in 1918, and there sits as a 
refiner and judge and begins the inauguration of the 
new covenant. 

Those whom Jesus the great Judge found faithful 
at this judgment are the saints of Jehovah, and these 
are the ones who thereafter offer unto the Lord an 
offering in righteousness. (Mai. 3:3) These are the 
ones concerning whom the Lord Jesus says: "Blessed 
is that servant, whom his lord, when he cometh, shall 
find so doing. Verily I say unto you, that he shall 
make him ruler over all his goods." (Matt. 24: 46, 47) 
These faithful ones are inducted into office and clothed 
with authority to perform specific duties, that is to 
say, the duties of looking after the Kingdom interests, 
designated as the Lord's "goods" which he commits 
to them, and which duties they perform by faithfully 
bearing testimony to the name of Jehovah. 

Paul says concerning the dedication or inaugura- 
tion of the covenant: "Whereupon neither the first 
testament was dedicated [Diaglott, instituted; Rother- 



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7mm, consecrated; Moffatt, inaugurated; all meaning 
the same thing] without blood." (Heb. 9:18) The 
appropriate ceremony was performed at the inaugu- 
ration of the law covenant, concerning which the 
apostle says: "For when Moses had spoken every 
precept to all the people according to the law, he 
took the blood of calves and of goats, with water, and 
scarlet wool and hyssop, and sprinkled both the book, 
and all the people, saying, This is the blood of the 
testament which God hath enjoined unto you." (Heb. 
9: 19, 20) Some time prior thereto the covenant had 
been made with Israel in Egypt, but now at the in- 
auguration the Israelites were instructed as to their 
relationship to God and their duties to be performed 
according to his commandments. 

Concerning the ceremony performed at Mount 
Sinai it is written: "And Moses wrote all the words 
of the Lord, and rose up early in the morning, and 
builded an altar under the hill, and twelve pillars, 
according to the twelve tribes of Israel. And he sent 
young men of the children of Israel, which offered 
burnt offerings, and sacrificed peace offerings of oxen 
unto the Lord. And Moses took half of the blood, and 
put it in basons; and half of the blood he sprinkled on 
the altar. And he took the book of the covenant, and 
read in the audience of the people : and they said, All 
that the Lord hath said will we do, and be obedient. 
And Moses took the blood, and sprinkled it on the 
people, and said, Behold the blood of the covenant, 
which the Lord hath made with you concerning all 
these words." (Ex. 24:4-8) The Israelites, although 
a party to the covenant from the day they left Egypt, 
were now, at Mount Sinai, told by Moses the command- 
ments and statutes of God which they must obey. 
Since the coming of the Greater Moses, Christ Jesus, 



198 



JEHOVAH 






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199 



to the temple, that is to say, to Mount Zion, he, ac- 
cording to the will of Jehovah, has opened up the 
Word of God's prophecy, giving an understanding 
thereof, and has set these things before the consecrated 
people of God, -who had previously been parties to the 
new covenant and under its terms, but who are now 
made to understand what are the chief duties to be 
performed by them, to wit, to faithfully bear testi- 
mony to the name of Jehovah. These, having taken the 
new name given them by Jehovah, have fully agreed 
to all the terms of the covenant. 

Moses, at Mount Sinai, set up a witness by build- 
ing an altar and twelve pillars. (Ex. 24:4) Then 
Moses sent young men "which offered burnt offerings, 
and sacrificed peace offerings of oxen unto the Lord ' '. 
Those "young men" seemed to picture the remnant 
described by the prophet Joel at chapter 2: 28. Since 
1918, and more particularly since 1922, the remnant 
have been sent forth as Jehovah's witnesses to offer 
to the Lord, and in the presence of the people, 'sacri- 
fices of peace and thanksgiving,' that is to say, an 
offering in righteousness. — Mai. 3:3; Heb. 13:15. 

Paul, quoting from Exodus, says Moses "took the 
blood of calves and of goats" (Heb. 9:19), whereas 
the word "goats" is not mentioned in the Exodus rec- 
ord. The apparent reason for this is that the blood of 
Jesus Christ is the blood that makes valid the new cov- 
enant and puts it into operation both at the time of its 
making and at the time of its inauguration. The 
"Lord's goat" (Lev. 16:8, 9) pictures those whose 
lives as human creatures are sacrificed, which must 
precede their selection as Jehovah's witnesses. The 
sacrifice takes place at the time of consecration and of 
acceptance and begetting by God, but only those who 
are adjudged faithful by the Lord are pictured here 



by the Lord's goat. The inauguration of the new cove- 
nant does not need to wait until the remnant have ac- 
tually undergone dissolution of the human organism. 
Their right to human existence ceased when they were 
taken into the covenant by sacrifice. Since the primary 
purpose of the new covenant is the vindication of Je- 
hovah's name, and the covenant is the instrument of 
Jehovah to gather out from the nations an approved 
people for his name, who must bear testimony to his 
name, it follows that the new covenant must be inau- 
gurated or dedicated before the vindication of Jeho- 
vah's name takes place at the battle of the great day 
of God Almighty. 

Moses took half of the blood and put it in basins 
and half thereof he sprinkled on the altar. (Ex. 24: 6) 
This part of the ceremony foreshadowed that at the 
inauguration of the new covenant the appropriate time 
and opportunity had come for God's approved ones 
to offer an offering in righteousness, that is to say, 
the sacrifice of praise and thanksgiving to his name, 
the altar being the basis on which such sacrifice must 
be offered. The sprinkling of the blood on the altar 
signified that it was sanctified for the offering of such 
sacrifices and that the time had come to make such 
sacrifice; and thus the ceremony inaugurating the law 
covenant corresponds with the ceremony inaugurating 
the new covenant. Then Moses read to the people what 
was written in the book of the covenant which God 
had given him. Even so the Greater Moses, the Lord 
Jesus Christ, "the Lamb that was slain," takes the 
book of instruction out of the hand of Jehovah, looses 
the seals thereof, and reveals to the faithful ones what 
is the will and purpose of Jehovah, and this he docs 
at the inauguration of the new covenant— Rev, 5: 
1-10. 



200 



JEHOVAH 



The book of the law was also sprinkled with the 
blood. "For when Moses had spoken every precept 
to all the people according to the law, he took the 
blood of calves and of goats, with water, and scarlet 
wool and hyssop, and sprinkled both the book, and all 
the people." (Heb. 9 : 19) The sprinkling of the book 
with the blood shows that the laws and commandments 
of God set forth in his Word, the Bible, are now living 
and in force and effect toward the remnant, his wit- 
nesses, and that they must obey his commandments 
delivered by the Greater Moses. It is therefore ap- 
propriate that the Lord should make known to the 
remnant the meaning of the prophecies after his com- 
ing to the temple. The remnant have come to realize 
that what is written in Deuteronomy 18 : 19, and at 
Acts 3 : 23, now applies specifically to them, and has 
no application to the world. (See The Watchtower, 
1933, pages 147-153.) They have been brought into 
the agreement or covenant of obedience, and they 
must obey the Greater Moses. 

At the inauguration of the law covenant Moses 
sprinkled the blood upon the people. This would prove 
that one must first be in the covenant of sacrifice in 
order to receive the privileges and benefits of the new 
covenant. Those, such as Paul, who died faithful prior 
to the coming of the Lord, actually shed their blood 
in death, but they must wait until the appearing of 
the Lord Jesus Christ at the temple to receive the 
crown of life, at which time the new covenant is in- 
augurated and after which special witness work must 
be done to the name of Jehovah by his remnant in 
the earth. Since the coming of the Lord to the temple 
the saints who died in faith have been gathered to 
the Lord, and later the faithful remnant are gathered 
unto the temple, so that all, including those of the 



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201 



remnant who remain faithful to the end, are 'for ever 
with the Lord'. (1 Thess. 4: 17) Just what the saints 
in the spirit organism are doing we do not know; but 
the remnant do know what is required of them, be- 
cause the Lord has made it plain. 

In the ceremony of sprinkling the people, water, 
scarlet wool and hyssop were used. (Heb. 9:19) The 
water may well represent the truth concerning Jeho- 
vah 's name and his purpose, both of which have been 
revealed to the remnant since the coming of the Lord 
Jesus to the temple. The scarlet wool, being of royal 
or kingdom color, and that of a sheep or lamb, refers 
to the royal Lamb of God who mediates and inaugu- 
rates the new covenant in his own blood. He, the 
Greater Moses, is now upon his throne and reigns. 
(Pss. 2:6; 110 : 2) The hyssop symbolizes a cleansing 
of the "sons of Levi" at the temple by a mediator, 
and at the inauguration of the covenant, which me- 
diator is the great High Priest and Judge acting un- 
der specific authority from Jehovah. (Ex. 12: 22; Lev. 
14 : 4-7) "Purge me with hj'ssop, and I shall be clean : 
wash me, and I shall be whiter than snow."— Ps. 51 : 7. 

This is further proof that the new covenant has 
nothing to do with the natural descendants of Israel 
and with mankind in general, but that it is limited to 
spiritual Israel. The remnant of Israel after the spirit 
are 'sanctified by the blood of the covenant'. (Heb. 
10: 10, 14, 29) The sprinkling of the remnant who are 
of spiritual Israel shows that the life merit of the 
sacrificed victim, Jesus Christ, has been applied to 
them and that the covenant has been made firm unto 
them and they must be strictly obedient to the Me- 
diator of that covenant. Those of the remnant, there- 
fore, are purged from dead works and arc made serv- 
ants of the living God. (Heb. 9: 14, 16, 17) It is the 



202 



JEHOVAH 



Greater Moses, Christ Jesus, "who gave himself for 
ns, that he might redeem us from all iniquity [law- 
lessness], and purify unto himself a [company of] 
people, zealous of good works." (Titus 2:14) Such 
cleansed or purified ones are the saints who are yet 
on earth, who are gathered unto Jehovah and made 
his official witnesses in the earth to declare his name 
and his works. — Ps. 50 : 5, 6. 

"ABLE MINISTERS" 

At the inauguration of the law covenant Moses fore- 
shadowed the mediator, Christ Jesus, and Moses was 
accompanied by the elders, who went with him up into 
Mount Sinai. * ' Then went up Moses, and Aaron, Na- 
dab, and Abihu, and seventy of the elders of Israel." 
(Ex. 24: 9) The brethren of Moses who accompanied 
him into the mountain were members of his house and 
of the prospective priesthood. (Ex. 19: G) They cor- 
respond to the "four and twenty elders" seated round 
about Jehovah's throne, as described in Revelation 
4 : 4. Those who accompanied Moses into the mountain 
seemed also to bear relation to the seventy elders whom 
Jehovah commanded Moses thereafter to gather unto 
himself to assist him in bearing the burdens of his of- 
fice. "And the Lord said unto Moses, Gather unto mo 
seventy men of the elders of Israel, whom thou know- 
est to be the elders of the people, and officers over 
them; and bring them unto the tabernacle of the con- 
gregation, that they may stand there with thee. And 
the Lord came down in a cloud, and spake unto him, 
and took of the spirit that was upon him, and gave it 
unto the seventy elders: and it came to pass, that, 
when the spirit rested upon them, they prophesied, 
and did not cease."— Num. 11: 16, 25. 






HIS COVENANTS 



203 



Those seventy men selected by Jehovah were by 
him enabled and qualified to assist Moses in the ad- 
ministration of the law covenant; and this finds a 
correspondency in the office of the "able ministers of 
the new [covenant] ". Concerning himself and his fel- 
low disciples the apostle wrote: "God . . . hath made 
us able ministers of the new [covenant] ; not of the 
letter, but of the spirit : for the letter killeth, but the 
spirit giveth life." (2 Cor. 3 : 5, 6) For what purpose 
are these made able ministers of the new covenant? 
Manifestly for the purpose, as stated by the same 
apostle in another place, to wit, "for the perfecting of 
the saints, . . . till we all come [to] the unity of the 
faith." (Eph. 4: 11-13) Such is the work of 'taking 
out a people for his name', which work the new cove- 
nant accomplishes. The ministry of Paul to the church 
proved him to be such an able minister of the new 
covenant. No consecrated and spirit-begotten child 
of God could be counted an able minister of the new 
covenant, however, until he has attained maturity in 
Christ, that is to say, has become an elder in fact, 
and not by mere election of fellow creatures. When 
all are brought to unity in Christ all such are elders 
in fact. The "seventy ciders" therefore would picture 
both the resurrected saints gathered unto Jehovah and 
also the remnant gathered unto the Lord at the tem- 
ple. These are called "nobles of the children of Is- 
rael", which designation appears in the record con- 
cm img the inauguration of the law covenant. — Ex. 
24:11. 

Those who accompanied Moses into the mountain 
of Sinai saw the manifestation of the glory of Jeho- 
vah: "And they saw the God of Israel: and there 
was under his feet as it were a paved work of a sap- 
phire stone, and as it were the body of heaven in his 



204 



JEHOVAH 



clearness." (Ex. 24: 10) Likewise since Jehovah has 
builded up Zion and appeared in his glory he has 
revealed his glory to those of Zion, including the rem- 
nant, all of whom are at unity, and hence in the tem- 
ple, and are taught of Jehovah and have discerned 
his glory, his name and his purpose. (Ps. 102:16; 
Isa. 54: 13) They also see Jehovah's glorious organi- 
zation, of which Christ Jesus is the Head, and they 
discern that this organization includes the faithful 
witnesses of Jehovah now on earth 'seated in heaven- 
ly places in Christ Jesus'; upon which organization 
Jehovah sits and rules.— Deut. 33: 26; Ps. 68: 32, 33; 
Ezek. 1 : 26. 

By his prophet Isaiah Jehovah identifies those of 
his servant company, which he has taken out for his 
name : ' ' Thou whom I have taken from the ends of the 
earth, and called thee from the chief men thereof, 
and said unto thee, Thou art my servant; I have 
chosen thee, and not cast thee away." (Isa. 41:9) 
These are the antitypical seventy elders or "nobles 
of the children of [spiritual] Israel". "And upon 
the nobles of the children of Israel he laid not his 
hand: also they saw God, and did eat and drink." 
( Ex. 24 : 11 ) Upon these Jehovah " laid not his hand ' ' 
to do them hurt, in spite of the fact that they have a 
vision of his glory. Likewise Jehovah did not turn his 
hand against Isaiah when the prophet saw the glory 
of the Lord at his temple; and there Isaiah pictured 
the faithful remnant now on earth. "Then said I, 
"Woe is me! for I am undone; because I am a man 
of unclean lips, and I dwell in the midst of a people 
of unclean lips: for mine eyes have seen the King: 
the Lord of hosts." (Isa. 6:5) The remnant hero 
pictured by Isaiah being cleansed and made members 
of the faithful servant class, and hence Jehovah 's wit- 



HIS COVENANTS 



205 



nesses, Jehovah says to them: "Fear thou not; for 
I am with thee: be not dismayed; for I am thy God: 
I will strengthen thee; yea, I will help thee; yea, I 
will uphold thee with the right hand of my righteous- 
ness. Behold, all they that were incensed against thee 
shall be ashamed and confounded: they shall be as 
nothing; and they that strive with thee shall perish." 
—Isa. 41:10, 11. 

Compare the foregoing text with the fourth chapter 
of Revelation. Jehovah God now feeds his own peo- 
ple upon food convenient for them, foreshadowed by 
the fact that the "seventy elders" "did eat and 
drink". Jehovah has separated his people from others 
and has spread a feast for them, and they, the rem- 
nant, now on earth enjoy that feast and sing praises 
to Jehovah. "Thou prep'arest a table before me in the 
presence of mine enemies: thou anointest my head 
with oil; my cup runneth over." (Ps. 23 : 5) The faith- 
ful remnant class shall continue to eat, but those who 
give glory to creatures and are lawless shall not be 
spiritually nourished; as Jehovah has declared: 
"Therefore thus sailh the Lord God, Behold, my serv- 
ants shall eat, but ye shall be hungry : behold, my serv- 
ants shall drink, but ye shall be thirsty: behold, my 
servants shall rejoice, but ye shall be ashamed: be- 
held, my servants shall sing for joy of heart, but ye 
shall cry for sorrow of heart, and shall howl for vexa- 
tion of spirit. And ye shall leave your name for a 
curse unto my chosen: for the Lord God shall slay 
thee, and call his servants by another name." — Isa. 
65 : 13-15. 

Mount Sinai, the place of the inauguration of the 
law covenant, pictured Mount Zion, God's organiza- 
tion, to which his people are gathered and where the 
new covenant is inaugurated. "And the Lord said 



20G 



JEHOVAH 



unto Moses, Come up to me into the mount, and be 
there: and I will give thee tables of stone, and a law, 
and commandments which I have written; that thou 
mayest teach them." (Ex. 24:12) Jehovah there 
made Moses the teacher of those of his house. Now 
Jehovah by and through Christ Jesus, the Greater 
Moses, teaches the remnant on earth who are mem- 
bers of his house, and they, that is, the faithful ones, 
'see their Teachers,' learn the truth from them, and 
rejoice. 

At God's commandment Moses read to the Israel- 
ites the law which he had received from Jehovah 
while in the mountain, and which reading took place 
prior to the gathering of Moses and the elders into 
the mountain at Jehovah's command. Because of the 
fear of the Israelites they requested a mediator : "And 
all the people saw the thunderings, and the lightnings, 
and the noise of the trumpet, and the mountain smok- 
ing: and when the people saw it, they removed, and 
stood afar off. And they said unto Moses, Speak thou 
with us, and we will hear: but let not God speak with 
us, lest we die. And Moses said unto the people, Pear 
not: for God is come to prove you, and that his fear 
may be before your faces, that ye sin not. And the 
people stood afar off: and Moses drew near unto the 
thick darkness where God was."— Ex. 20: 18-21, 

Jehovah then spoke to Moses and directed him as 
mediator to speak to the people, and Jehovah com- 
manded what they should do "in all places where I 
record my name". (Ex. 20: 24) This shows that the 
purpose of the covenant was looking to the vindication 
of Jehovah 's name. 

So likewise upon the coming of the Lord Jesus, the 
Greater Moses, to the temple and there gathering un- 
to himself the faithful remnant, they must have a 



HIS COVENANTS 



207 



mediator, or else they would "fall into the hands of 
the living God", which they would not want to do, 
because of their imperfection. When the holy spirit 
ceased to perform the office of helper or comforter and 
advocate, the Lord Jesus at the temple stands between 
Jehovah and the remnant and performs the office of 
mediator and advocate as well as the inaugurator of 
the new covenant. — Heb. 10 : 31. 

As hereinbefore stated, the new covenant was made 
"after those days", meaning after the law cove- 
nant had become old, which occurred just prior to 
the death of Jesus. As to the inauguration of the new 
covenant there is a proper application of the words 
"after those days" also. The nation of Israel fore- 
shadowed "Christendom" or "organized Christian- 
ity", so called, which were in an implied covenant 
with God to do his will because they had taken the 
name of Christ. At the time Jesus inaugurated the 
new covenant "Christendom" had broken all the laws 
and commandments of God, which laws and com- 
mandments "Christendom" claimed to be keeping. 
The transgression of "Christendom" included the 
breaking of the "everlasting covenant" concerning 
the shedding of blood. "The earth also is defiled un- 
der the inhabitants thereof, because they have trans- 
gressed the laws, changed the ordinance, broken the 
everlasting covenant." (Isa. 24: 5) The inauguration 
of the new covenant, therefore, may properly be said 
to be "after those days", that is to say, after "Chris- 
tendom" had broken all of Jehovah's laws and com- 
mandments. 

The nation of Israel as a whole was under the 
law covenant and bound by its terms. That nation 
broke the covenant, and the covenant did not produce 
a people for Jehovah's name for that reason. There 



208 



J B II V A II 



were a few individual Israelites, however, who were 
faithful to God and who accepted Christ Jesus at his 
coming and who were transferred from Moses to 
Christ, and hence brought under the terms of the new 
covenant. "Even so then at this present time also 
there is a remnant according to the election of grace." 
(Rom. 11: 5) After the making of the new covenant 
all who made an unconditional consecration to do the 
will of God, and who were accepted and begotten by 
the spirit of God, came under the terms of the new 
covenant, the purpose of which covenant was and is 
to produce a people for Jehovah's name. Not all, by 
any means, of such as came under the terms of the 
new covenant proved faithful, and hence they were 
not selected as a people for the name of Jehovah. It 
is only a remnant "in the day of the Lord" who are 
found faithful. "The remnant shall return, even the 
remnant of Jacob, unto the mighty God. For though 
thy people Israel be as the sand of the sea, yet a rem- 
nant of them shall return: the consumption decreed 
shall overflow with righteousness." — Isa. 10: 21, 22. 

It is the remnant found faithful that participate 
in the inauguration of the new covenant and toward 
whom the new covenant is inaugurated. Such are 
gathered unto Jehovah because they have been faith- 
ful, and such arc the ones made members of the elect 
servant of Jehovah. "Behold my servant, whom I 
uphold, mine elect, in whom my soul delighteth; I 
have put my spirit upon him; he shall bring forth 
judgment to the Gentiles. He shall not cry, nor lift 
up, nor cause his voice to be heard in the street. A 
bruised reed shall he not break, and the smoking flax 
shall he not quench; he shall bring forth judgment 
unto truth. He shall not fail nor be discouraged, till 
he have set judgment in the earth : and the isles shall 



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209 



wait for his law. Thus saith God the Lord, he that 
created the heavens, and stretched them out; he that 
spread forth the earth, and that which comcth out of 
it; he that giveth breath unto the people upon it, and 
spirit to them that walk therein; I the Lord have 
called thee in righteousness, and will hold thine hand, 
and will keep thee, and give thee for a covenant of the 
people, for a light of the Gentiles; to open the blind 
eyes, to bring out the prisoners from the prison, and 
them that sit in darkness out of the prison house. 
I am the Lord; that is my name: and my glory will 
I not give to another, neither my praise to graven 
images. "—Isa. 42:1-8. 

It is upon the faithful remnant or visible part 
of the servant class that Jehovah confers the "new 
name". The new covenant has produced these as a 
people for Jehovah's name. To them the testimony of 
the Lord Jesus Christ is committed, and because there- 
of and because they keep the commandments of Je- 
hovah in delivering this testimony Satan attempts to 
destroy them; as it is written: "And the dragon was 
wroth with the woman, and went to make war with 
the remnant of her seed, which keep the command- 
ments of God, and have the testimony of Jesus 
Christ." (Rev. 12:17) Their preservation now de- 
pends upon continued faithfulness untc Jehovah in 
obedience to the commandment. "The Lord preserv- 
eth all them that love him : but all the wicked will he 
destroy." (Ps. 145:20) "And it shall come to pass, 
that every soul, which will not hear that prophet, shall 
be destroyed from among the people." (Acts 3:23) 
These gathered unto Jehovah must continue to sing 
forth his praises. 



CHAPTER VII 

HIS COVENANTS 

JEHOVAH GOD is the Giver of life, and his pro- 
visions for men to obtain life are by and through 
the merit of Jesus Christ's sacrifice. "For the 
wages of sin is death; but the gift of God is eternal 
life, through Jesus Christ our Lord." (Eom. 6:23) 
No one gets life by reason of being in a covenant. A 
man must first be justified and counted righteous be- 
fore he could be brought into the new covenant. He 
is by reason of faith in the shed blood of Christ Jesus 
counted thereafter as having the right to life. But 
once being taken into the new covenant means that 
he must keep the terms of that covenant in order to 
live and escape eternal death. The Israelites were un- 
der the law covenant when Jehovah said to them: 
"Ye shall therefore keep my statutes, and my judg- 
ments; which if a man do, he shall live in them: I am 
the Lord." (Lev. 18: 5) That scripture does not say 
and does not mean that the Jews would obtain life by 
reason of being in the covenant, but it means that the 
breaking of the law covenant meant a cessation of the 
life they had at that time. They must live in the cove- 
nant. 

Relative to the same matter it is written: "For as 
many as are of the works of the law, are under the 
curse : for it is written, Cursed is every one that con- 
tinuelh not in all tilings which are written in the book 
of the law to do them. But that no man is justified 
by the law in the sight of God, it is evident : for, The 

210 



HIS COVENANTS 



211 



just shall live by faith. And the law is not of faith: 
J3ut, The man that doeth them shall live in them." 
(Gal. 3:10-12) During the thousand-year reign of 
Christ he will give life to the obedient ones of man- 
kind, not by or according to the terms of the new cove- 
nant, but by reason of their obedience to the laws of 
his kingdom. Those who have been produced by the 
new covenant as a people for Jehovah's name, and 
who continue faithful unto death, will then sit with 
Christ Jesus in that work of giving life. (Rev. 2: 10) 
The new covenant is specifically for the purpose of 
dealing with the justified and spirit-begotten ones that 
those who continue faithful to the terms of the cove- 
nant may be produced and prepared as witnesses to 
the name of Jehovah and bear testimony to his name. 
When those in the covenant have been brought to the 
unity of the faith in Christ Jesus, "unto the measure 
of the stature of the fulness of Christ" (Eph. 4: 13), 
it is then that the new covenant is inaugurated toward 
them and they arc made official witnesses of Jehovah; 
and their work as such witnesses must be done before 
Armageddon. 

tTNTO ZION 

The apostle Paul was addressing those in Christ 
Jesus in the new covenant when he wrote: "Biit ye 
are come unto mount Sion, and unto the city of the 
living God, the heavenly Jerusalem, and to an innu- 
merable company of angels." (Heb. 12: 22) He did not 
say, Ye are como to Egypt, or to any part of Satan's 
organization, but, "Ye are come unto mount Sion," 
which is God's organization, and means the establish- 
ment of the kingdom of God. The building up of 
Zion, the capital organization of Jehovah, began when 
the words of Jehovah were fulfilled, to wit, "Yet have 



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I set my king upon my holy hill of Zion." (Ps. 2:6) 
"The Lord shall send the rod of thy strength out of 
Zion: rule thou in the midst of thine enemies." (Ps. 
110: 2) The Lord Jesus Christ, the Messenger of the 
covenant, then straightway came to the temple. There- 
after the 'coming unto Zion' is completed with the 
bringing of the remnant into the opened temple of 
God. 

The "city of the living God" is the heavenly Jeru- 
salem, which has now 'descended out of heaven' (Rev. 
21:1,2) to take charge of the world by its rightful 
ruler Christ Jesus and to vindicate the name of Je- 
hovah. 

A "company of angels" attended upon the occa- 
sion of this 'coming' and participated in the inau- 
guration ceremonies. According to other renderings 
of the text these are "myriads of angels, a fall cs* 
sembly" (Diag.); "mj'riads of messengers in high 
festival." (Roth.) It is at the coming of the Lord to 
the temple for judgment that his angels accompany 
him and when he gathers unto himself those who are 
in the covenant, and who up to that time had demon- 
strated their faithfulness. (Matt. 25:31) "Now wo 
beseech you, brethren, by the coming [to the temple] 
of our Lord Jesus Christ, and by our gathering to- 
gether unto him." There were angels participating 
in the inauguration of the old law covenant; as it is 
written: "It was ordained by angels in the hand of 
a mediator [Moses]." (Gal. 3:19) The angels de- 
livered God's message with authority from him, and 
God did not permit any disobedience to the message 
which he caused these angels to transmit. (Heb. 2: 2) 
The words spoken by the angels were spoken to the 
Israelites assembled before Mount Sinai at the inau- 
guration of the law covenant and who were already 



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in the covenant which had been made with them in 
Egypt, and which people were designated by the 
Scriptures as "the church" (that is, a selected or 
gathcred-out people), because they were a people 
gathered out for Jehovah's name. "This is that Moses 
which said unto the children of Israel, A prophet shall 
the Lord your God raise up unto you of your breth- 
ren, like unto me; him shall ye hear. This is he, that 
was in the church in the wilderness, with the angel 
which spake to him in the mount Sina, and with our 
fathers; who received the lively oracles to give unto 
us."— Acts 7: 37, 38. 

At the inauguration of the new covenant, says the 
scripture, "ye are come unto . . . [the] church of 
the firstboi-n which are written in heaven." (Heb. 
12: 22, 23) Truly the names of these are enrolled in 
heaven since Zion has brought forth her children, 
and their citizenship is in heaven. The faithful saints 
who long ago died in faith have first been resurrected 
and gathered to Zion, and those remaining on earth 
are now 'caught up with them in the clouds to meet 
the Lord in the air'.— 1 Thess. 4: 17. (See The Watch- 
tower, January 15, 1934.) 

Further the scripture identifies the time of the 
inauguration of the new covenant, when it says: 
"And to God [Jehovah] the Judge of all." (Heb. 
12: 23) Jehovah is the Judge over all, and his judg- 
ment first begins at the house of God when Christ 
Jesus, the duly appointed Judge, there appears and 
begins judgment for the purpose of purifying the 
"sons of Levi". (Mai. 3: 3; 1 Pet, 4: 17; Jas. 4: 12) 
That judgment determines who shall be approved and 
anointed to offer unto God an offering in righteous- 
ness. (Heb. 13: 15) The "church of the firstborn", in 
this text, which are gathered unto God, does not in- 



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215 



elude the 'great company' class, but the limitation is 
to those only who form the royal house of Jehovah 
and toward whom the covenant is inaugurated. 

Then says the scripture: "And to the spirits of 
just men made perfect." Who are "the spirits of 
just men made perfect ' ' ? In the Greek word-for-word 
rendering of this text the word "men" does not ap- 
pear, but it reads: "And to spirits of the righteous 
made perfect." (Diag.) "And unto the spirits of 
righteous ones made perfect"; in the margin, "per- 
fected righteous ones." (Roth.) The word "perfect- 
ed" modifies "righteous ones", and not "spirits". 
The ones to whom this part of the text applies are 
not creatures with a spirit organism, but it applies 
to the faithful men on earth. In this same chapter 
Jehovah, "The Judge," is mentioned as the "Father 
of spirits". (Heb. 12: 9) "For they [fathers of our 
flesh] verily for a few days chastened us after their 
own pleasure; but he [Jehovah, the Father of spirits] 
for our profit, that we might be partakers of his holi- 
ness." (Heb. 12: 10) Tims the apostle shows to whom 
the words "spirits of just men" refer. 

Concerning the rebellion of Korah it is written: 
"And they [Moses and Aaron] fell upon their faces, 
and said, God, the God of the spirits of all flesh, 
shall one man sin, and wilt thou be wroth with all 
the congregation?" (Num. 1G:22) Those who have 
been begotten of the spirit have Jehovah for their 
spiritual Father, and this is true even while these 
creatures have an organism of flesh. The expression 
in the text "spirits of the righteous made perfect" 
therefore properly applies to the pi'esent-day remnant 
of spiritual Israel who now arc "spiritually minded". 
(Rom. 8: G) Many who arc begotten of the spirit do 
not prove faithful and are therefore not 'perfected 






in the spirit', whereas the remnant found faithful at 
the temple judgment and made members of the 'elect 
servant' class are perfected. They were righteous at 
the time, begotten of the holy spirit, and counted as 
God's sons, and now as such righteous ones they are 
perfected. They have come faithfully through a dis- 
cipline administered by their "Father of spirits'', 
Jehovah, that they might be made partakers of his 
holiness.— Heb. 12:6-10. 

The spirit-begotten ones arc the ones justified by 
the blood of Christ Jesus, and in addition thereto the 
remnant are brought under the robe of righteousness. 
(Isa. 61: 10) They are 'arrayed in fine linen, which 
is the righteousness [righteous acts] of the saints'. 
(Rev. 19:8) The ones here described, therefore, are 
the 'saints gathered unto the Lord' and who have 
come to unity of the faith and knowledge, "unto a 
perfect man, unto the measure of the stature of the 
fulness of Christ." (Eph. 4: 13, 14; Ps. 50: 5) It is 
therefore seen that the word.s oC description appear- 
ing in this text, to wit, 'the spirits of the righteous 
ones made perfect, or perfected,' identify the rem- 
nant gathered to the temple unto the Lord. These 
are the ones toward whom the new covenant is inau- 
gurated or dedicated. 

This scripture having identified the remnant as 
the ones toward whom the new covenant is inaugurat- 
ed, the very next words of the text mention the me- 
diator, to wit: "And to Jesus the mediator of the 
new covenant, and to the blood of sprinkling, that 
speaketh better things than that of Abel." (Heb. 
12 : 24) Jesus was made the mediator while on earth 
1900 years previous to the inauguration of the cove- 
nant; but now having come to the temple, and gath- 
ered unto himself the faithful, he inaugurates the 



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covenant in heaven toward those who have been found 
faithful up to this point and who have been made to 
' ' sit together in heavenly places in Chris - ., Jesus ' ' with 
him. Because of his faithfulness in maintaining his 
integrity toward Jehovah Abel was murdered. Though 
entirely innocent when killed at the instance of Sa- 
tan, the blood of Abel was merely the blood of an 
imperfect man. The blood of Jesus, the mediator of 
the covenant, as stated in the foregoing text, "speak- 
eth better things than that of Abel." This blood of 
sprinkling, or the blood of the new covenant, is the 
blood of the Perfect One, the Faithful and True Wit- 
ness of Jehovah, and hence has redemptive value and 
validates the covenant, giving security of its benefits 
to those who have been brought into the covenant. 
These are the things which the blood of Jesus "spcak- 
eth", imports or signifies, and which, to be sure, are 
''better things than that of Abel". 



SHAKING 

At the inauguration of the law covenant at Sinai 
there was a great convulsion and shaking of the earth. 
Later Jehovah said through his prophet: "For thus 
saith the Lord of hosts, Yet once, it is a little while, 
and I will shake the heavens, and the earth, and the 
sea, and the dry land." (Hag. 2:6) The apostle 
refers to this latter prophecy of Haggai and to the 
prophecy recorded by Moses, the shaking of Mount 
Sinai, when he wrote: "For ye are not come unto the 
mount that might be touched, and that burned with 
fire, nor unto blackness, and darkness, and tempest, 
and the sound of a trumpet, and the voice of words; 
which voice they that heard, entreated that the word 
should not be spoken to them any more : . . . See that 
ye refuse not him that speaketh. For if they escaped 



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217 



not who refused him that spake on earth, much more 
shall not we escape if we turn away from him that 
speaketh from heaven: whose voice then shook the 
earth; but now he hath promised, saying, Yet once 
more I shake not the earth only, but also heaven." 
— Heb. 12 : 18, 19, 25, 26. 

While other Scriptural texts show that at Arma- 
geddon there will be great physical disturbances, these 
words of the apostle Paul recorded in Hebrews con- 
cerning the inauguration of the new covenant do not 
appear to apply at all to literal shaking or violent 
movements to and fro of natural objects. What came 
to pass at Mount Sinai was typical, and foreshadowed 
a shaking which is a searching judgment process upon 
those who have covenanted to do God's will and which 
takes place at the time Christ Jesus sits in judgment 
as a refiner, and at which time there is a great shake- 
up amongst the creatures who have made a conse- 
cration to do God's will. In this shaking some are 
cast away, while others are retained. Just such a 
shaking process began about 1918 and has progressed 
from and after that date, which marks the coming 
of the Lord to the temple and the beginning of judg- 
ment and the progress of his judgment. At the time 
of this shaking the lawless ones are gathered out and 
cast away, which casting-away work is done by the 
Lord acting by and through his angels. "The Son 
of man shall send forth his angels, and they shall 
gather out of his kingdom all things that offend, and 
them which do iniquity; and shall cast them into a 
furnace of fire: there shall be wailing and gnashing 
of teeth. ' '—Matt. 13 : 41, 42. 

The shaking that took place at Mount Sinai at 
the inauguration of the law covenant foreshadowed 
the shaking, the sifting and refining that take place 



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JEHOVAH 



at the time the new covenant is inaugurated by 
the Greater Moses. The apostle then continues to com- 
pare the responsibility of those in the new covenant 
with that of those in the law covenant. The Jews re- 
fused to hear and obey the words spoken by Moses, 
and they did not escape thereafter; says the apostle: 
"Much more shall not we escape if we turn away from 
him that speaketh from heaven." Now Christ Jesus, 
the Greater Moses, speaks from heaven from the tem- 
ple, and those in the covenant who do not obey him 
shall certainly not escape punishment, — Acts 3 : 23. 

The apostle in this connection quotes the prophecy 
of Haggai (2:6, 7) and thereby definitely fixes the 
time of the inauguration of the new covenant, to wit, 
when the 'Desired One' comes to the temple for judg- 
ment. Then follows the shaking amongst those who 
were once in line for the kingdom. This latter shak- 
ing is for the express purpose of removing every one 
in line for the kingdom who is not proved faithful. 
Concerning this the apostle says: "And this word, 
Yet once more, signifieth the removing of those things 
that are shaken, as of things that are made, that those 
things which cannot be shaken may remain." (Heb. 
12: 27) Thus he declares that 'those which cannot be 
shaken ' are the faithful ones whom God has perfected 
and whom lie has taken out and placed in commission, 
and who continue as his witnesses, and who participate 
in the vindication of his name. Such are the ones in 
line for the kingdom, and it is to these that the king- 
dom interests are committed by the Lord. — Matt. 
24 : 47. 

The kingdom cannot be shaken or moved, and 
those who with Christ Jesus ultimately inherit the 
kingdom cannot be shaken out. It is the kingdom that 
will vindicate Jehovah's name; hence all who are 



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219 



of the kingdom must stand firm and steadfast, and 
concerning this the apostle says: "Wherefore we re- 
ceiving a kingdom which cannot be moved [a king- 
dom not to be shaken, Roth.], let us have grace, where- 
by we may serve God acceptably with reverence and 
godly fear." (Heb. 12:28) That kingdom has now 
come and the interests on earth thereof have been 
committed to the 'wise and faithful servant' class. 
Hence the apostle, addressing those toward whom the 
new covenant is now inaugurated, and to whom these 
kingdom interests are committed, says: "Let us have 
grace, whereby wo may serve God acceptably with 
reverence and godly fear." Those who do thus, have 
the King for their friend, and, having the King for 
their friend, they must have grace and gracious words 
upon their lips, serving God with pureness of heart. 
"He that loveth with a pure heart, and hath grace on 
his lips, will have the king as his friend." (Prov. 
22:11, Leeser) Such faithful ones serve God "with 
reverence and godly fear" for the reason that "our 
God is a consuming fire" (Heb. 12:29); and it ap- 
pears from other scriptures that at the time there are 
those in line for the kingdom but who refuse to hear 
and obey the Greater Moses, Christ Jesus, the Priest, 
Prophet, and Mediator of the new covenant, and 
toward these God is a consuming fire. 

Jehovah, having separated his own and selected 
them as a people for his name, will sustain those who 
continue to faithfully maintain their integrity toward 
him; and hence they have occasion to fear God, but 
they have no occasion to fear what man or the Devil 
and his angels may do to them. They know that they 
have not the strength or sufficiency of themselves, but 
that their strength and protection come from the Lord. 
"Not that we are sufficient of ourselves to think any 



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221 



thing, as of ourselves; but our sufficiency is of God." 
(2 Cor. 3:5) By Jehovah's grace, as his witnesses 
they can do all things for which they are anointed and 
commissioned. 

WHO ARE MINISTERS 

Not every one who is begotten of the holy spirit 
is a minister of the new covenant, but only those who 
are brought to the point of maturity in Christ, which 
constitutes them elders in fact, not by the election of 
men, but by the spirit of the Lord. Telling the Co- 
rinthians that only by the grace of God could he 
(Paul) do the things which had been committed to 
him, the apostle says: "God . . . also hath made us 
able ministers [servants, Dictg.] of the new [cove- 
nant]; not of the letter, but of the spirit: for the 
letter killeth, but the spirit giveth life." (2 Cor. 3:6) 
In the first verse of that epistle to the Corinthians 
Paul seems to limit the word "us", n used therein 
and in this text, to himself and Timothy, who were 
then doing a ministering work unto their Corinthian 
brethren. There were difficulties amongst the com- 
pany of the Corinthians because some had been fol- 
lowing human leaders, and hence disturbance followed. 
Not until these brethren in the church who sought to 
lead should become ciders in fact, that is, come to 
unity in the spirit, could they become the able min- 
isters of the new covenant. 

Such has ever been the condition in the church. 
Wherever those in the church follow human leaders 
and ignore the Word of the Lord trouble is certain 
to result. The time is now come when the sanctuary 
of the Lord has been cleansed (Dan. 8: 14), and those 
who are in fact in the sanctuary are at unity and 
hence are able ministers of the new covenant. Why, 






then, do disturbances continue to arise among the 
members who associate themselves together in these 
companies? Manifestly because in such companies 
there are those meeting together who are not in the 
temple and have not come unto the unity of the faith 
and knowledge in Christ Jesus and who therefore are 
not anointed to do the work of the Lord. Such continue 
to manifest the spirit of selfishness and lawlessness, in- 
sisting on doing things their own way and ignoring 
organization directions; and hence disturbances fol- 
low. Those who are in the temple and appreciating 
their great favor from the Lord see that the enemy is 
fighting desperately against the remnant and that all 
in the temple must stand shoulder to shoulder for the 
kingdom message and never be terrified by opposition 
that arises and that is brought against them by the 
enemy. "Only let the lives you live be worthy of the 
[gospel] of the Christ, in order that, whether I come 
and see you or, being absent, only hear of you, I may 
know that you are standing fast in one spirit and with 
one mind, fighting shoulder to shoulder for the faith 
of the [gospel]. Never for a moment quail before your 
antagonists. Your fearlessness will be to them a sure 
token of impending destruction, but to you it will be 
a sure token of your salvation, a token coming from 
God."— Phil. 1 : 27, 28, Weymoulh. 

At this stage of the church anyone meeting with 
a company of the Lord's people who refuses to abide 
by organization instructions, and who insists on being 
lawless and following Ms own selfish way, furnishes 
the proof that he is not in the temple and therefore 
not an able minister of the new covenant. The proper 
course for the remnant under such circumstances is 
to avoid all controversies and continue to do faithfully 
what they are commissioned to do. It is better to suf- 



222 



JEHOVAH 



fer wrong in silence and to go straight forward in the 
work which the faithful are commissioned to do than 
to try to justify oneself or to defend oneself. (1 Cor. 
6:7) Every one in the temple will have confidence 
in every other member of the temple company, and all 
will be diligent to put aside all selfishness and do the 
work committed to them with gladness of heart. At 
the same time they will avoid those who attempt to 
cause divisions. — Rom. 16 : 17, 18. 

As it is written by the apostle: 'We are made able 
ministers of the new covenant, not of the letter, but 
of the spirit, which quickeneth.' {Margin) Merely 
written letters on books or laws or rules written down 
cannot of themselves move one to a course resulting 
in the approval of God, which quickeneth to life. It 
is the power of the holy spirit of Clod within one that 
can and does carry one along the way toward life. 
Let those of the temple now fully realize and appre- 
ciate the fact that they have been brought into the 
temple, anointed and instructed there, in order that 
they might serve as Jehovah 's witnesses and thus min- 
ister unto the things for which they have been chosen 
and anointed. Individuals are clear out of sight so 
far as the temple company is concerned. All there 
are one body, instructed by the great Teachers for 
one and the same purpose and sent forth to partici- 
pate in the work of the vindication of Jehovah's name. 

REFLECTING HIS GLORY 

When Moses came down from Mount Sinai, hav- 
ing received the law and commandments from God, 
''the skin of his face shone." To avoid the Jews' see- 
ing his shining countenance Moses put a veil on his 
face, and when Moses went before the Lord to speak 
with him he took the veil off. (Ex. 34:27-35) The 



HIS COVENANTS 



outcome of the law covenant with its statutes resulted 
in condemning the nation of Israel because of their 
rebelliousness, hence ministered unto them death. 
With this in mind the apostle Paul wrote : "But if the 
ministration of death, written and engraven in stones, 
was glorious, so that the children of Israel could not 
stedfastly behold the face of Moses for the glory of 
his countenance; which glory was to be done away; 
how shall not the ministration of the spirit be rather 
glorious? For if the ministration of condemnation be 
glory, much more doth the ministration of righteous- 
ness exceed in glory. For even that which was made 
glorious had no glory in this respect, by reason of 
the glory that excelleth. For if that which is done 
away was glorious, much more that which remaineth 
is glorious."— 2 Cor. 3:7-11. 

The shining of Moses' face was a reflection of the 
glory of Jehovah, and Moses served as a mirror to re- 
flect that glory. The administration of the new cove- 
nant by Christ Jesus the Mediator, who is the Greater 
Moses, is far more glorious than that which was mani- 
fested at the inauguration of the law covenant. The 
glory of the Lord Jehovah shines into the face of 
Christ Jesus, his great High Priest and Medial or, and 
is mirrored there to those in the covenant and in the 
temple. (2 Cor. 4:4-6, Roth.) At the inauguration 
of the law covenant the glory of God shone upon the 
face of Moses; hence the glory was not that of the 
Israelites, but Moses was reflecting the glory of God. 
At the inauguration of the new covenant at Mount 
Zion Jehovah there appears in his glory. Christ Jesus 
mirrors the glory of Jehovah to those of Zion. (Ps. 
102: 16) Had the law covenant produced 'the people 
for Jehovah's name', such a people woukl have con- 
tinued to be used to reflect the glory of Jehovah which 



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HIS COVENANTS 



225 



shone in the face of the mediator, Moses. That cove- 
nant, having failed, was cast away, and now the new 
covenant does produce the "people for his name", 
"a holy nation," which people are used to reflect the 
glory of the Lord; and that glory which shines in the 
face of the Lord Jesus is greater than that which was 
made to shine in the face of Moses. "For if that which 
passeth away [the law covenant] was with glory, 
much more that which remaineth is in glory." — 2 Cor. 
3 : 11, R.V. 

At the time Paul wrote the epistle to the Corinthi- 
ans the glory there mentioned was still in the future, 
and this is shown by the words of the apostle, when 
he says: "Seeing then that we have such hope, we 
use great plainness of speech." (2 Cor. 3:12) That 
glory was not seen in Paul's day, but is seen at the 
inauguration of the new covenant. Had he seen it 
he would not have talked about hoping for it. "For 
what a man seeth, why doth he yet hope for? But if 
we hope for that we see not, then do we with patience 
wait for it." (Rom. 8: 24, 25) During the period of 
waiting for the appearing of such glory the holy spirit 
was the advocate, comforter and helper of the conse- 
crated, which Paul knew. Having such hope, the 
apostle sa3's, "we use great boldness of speech." 
(R.V.) Having hope, he was not ashamed, because 
"hope maketh not ashamed". (Rom. 5:5) If Paul 
used plainness or boldness of speech then, how much 
more now should the anointed of the Lord speak with 
boldness in this day of judgment. 

The apostle did not speak in veiled language; 
hence he employed this illustration, to wit: "And not 
as Moses, which put a vail over his face, that the 
children of Israel could not stedfastly.look to the end 
of that which is abolished." (2 Cor. 3: 13). The awe- 









striking glory which Jehovah caused to appear upon 
the face of Moses frightened the Jews, because they 
were looking at Moses and not by faith at the Lord 
God. To obscure the shining in the face of Moses he 
put on a veil. The Jews gloried in a man, one of 
their own blood relation; hence they did not see that 
the glory of Moses as a mediator and inaugurator of 
the law covenant was temporary, which glory ended 
when the covenant ended. The purpose of the glory 
upon the face of Moses was to foretell in a miniature 
way the coming glory of the greater mediator, Christ 
Jesus, and the inaugurator of the better covenant; 
but the Jews did not look in that direction, or to that 
"end", and hence they rejected Christ Jesus when 
he came, and do still reject him. Therefore says the 
apostle concerning the Jews: "But their minds were 
blinded [hardened, R.V.] ; for until this day remaineth 
the same vail untaken away in the reading of the old 
testament; which vail is done away in Christ." (2 Cor. 
3:14) That blindness was upon the greater part of 
natural Israel and rendered it impossible for the 
Israelites to discern the meaning of the testimony of 
Moses and of the prophecies which follow. 

The veil over the shining face of Moses corre- 
spondingly shows that Christ Jesus, Jehovah's great 
Priest, veils the truth from the eyes of those that op- 
pose God's Word at the present time. When Isaiah 
had a vision of the temple the Lord said to him : "Go 
and tell this people, Hear ye indeed, but understand 
not; and see ye indeed, but perceive not. Make the 
heart of this people fat, and make their ears heavy, 
and shut their eyes; lest they see with their eyes, and 
hear with their ears, and understand with their heart, 
and convert, and be healed." (Isa. 6:9, 10) This 
scripture shows a blindness of those who hear with 



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JEHOVAH 






their natural ears and see with their natural eyes but 
do not perceive or understand. With the coming of 
Christ Jesus to the temple the significance of the typ- 
ical picture was unveiled by the power of the holy 
spirit to those in Christ, and who are faithfully serv- 
ing Jehovah, but the holy spirit does not reveal the 
meaning thereof to those who are unfaithful. There- 
fore says the apostle: "But even unto this day, when 
Moses is read, the vail is upon their heart." (2 Cor. 
3: 15) This is actually true today with all, including 
the "man of sin" company, who are not in the secret 
place of the Most High; and to such the Greater Moses 
does not reveal the secret things of God 's Word. The 
trouble with such opposers is that, even though they 
once had the truth, they have not the love of the truth, 
but, being selfish, they are blinded. 

When Moses went before the Lord to speak to him 
"he took the vail off". (Ex. 34: 34, 35) The apostle 
Paul, quoting from the above prophecy, says: "Never- 
theless, when it [he, Roth.] shall turn to the Lord, 
the vail shall be taken away." (2 Cor. 3:16) The 
apostle's statement here proves that when there is a 
turning away from a man and a turning to Jehovah 
God, and fully trusting him and the Lord Jesus, the 
"vail" is taken away from the eyes of such as have 
the spirit of the Lord, and these have an understand- 
ing. The one turning to the Lord, therefore, is given 
a vision of his reflected glory, which glory is reflected 
in the face of Christ Jesus and shines into the heart 
and mind of those fully devoted to the Lord. Christ 
Jesus is "the brightness of his glory". (Heb. 1:3) 
But whero those who have covenanted to do the will of 
God continue to look to a man and his supposed glori- 
ous attainments and dote upon his teachings, they are 



niS COVENANTS 



227 



blind to the truth; and this is clearly shown by the 
foregoing statement of the apostle. 

Today those who continue to insist that Pastor 
Russell taught all the truth that is to be learned by 
the saints on earth are in the dark, and they will con- 
tinue in the dark. They fail to discern the Lord at 
his temple, and scoff at the statement that he is at the 
temple. Their continued blindness to the understand- 
ing of the prophecies of the Bible is proof thereof. 
When the natural Jews today read that which was 
written by Moses, the matter is entirely dark to them. 
Likewise with those who are once spiritual Israelites 
and who have continued to look at a man and not 
to the Lord, the understanding of the Scriptures is 
impossible to them. Those who turn to the Lord and 
trust in him, for them the veil is removed and they see 
what the Lord reveals to those in the temple. 

LIBERTY 

Jehovah is the supreme power, that is, the Most 
High. The Lord Jesus Christ is the higher power next 
to Jehovah and is the "quickening spirit". (1 Cor. 
15:45) Moses was a type of Christ Jesus and was 
flesh, or human, foreshadowing the spirit creature, 
Christ Jesus. Continuing his argument the apostle 
says: "Now the Lord [Jehovah] is that spirit [The 
Spirit, R.V.] : and where the spirit of the Lord is, 
there is liberty." (2 Cor. 3: 17) Some spirit-begotten 
ones have foolishly seized upon this scripture text and 
hold to it as an authority or excuse for their lawless- 
ness in Grod's organization, contending that where the 
spirit of the Lord is each one is at liberty to do as he 
may please and is under no obligation to follow the 
rules of God's organization, and hence they do not 
follow the direction in God's organization. Such appli- 



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JEHOVAH 



cation of the text is wholly wrong. One in Christ Je- 
sus is not licensed to do anything he wants to, but 
must be obedient to the Lord and his organization. 
Liberty does not mean license. "Where there is truly 
the spiritually minded condition existing among those 
who are begotten of the spirit these are free from the 
bondage such as the Jews were in. 

The "spirit of the Lord" is upon and among his 
anointed ones, who are in the temple or secret place of 
the Most High; but that is not the condition of the 
"great multitude", who are prisoners to Satan's or- 
ganization. It could not be said that they are free. 
Such condition of bondage refers to those in the ranks 
of the nominal church systems and outside thereof who 
are consecrated but who are held in bondage by the 
fear of man. There are many who claim to be in pres- 
ent truth who are in fact under bondage to fear of 
Satan's organization. That condition does not, how- 
ever, apply to those who are in the temple; says the 
apostle, "But Jerusalem [God's organization] which 
is above is free, which is the mother of us all." (Gal. 
4: 26) Therefore those in the secret place of the Most 
High, anointed and in the temple, are not in bondage 
to any worldly power as though such worldly powers 
were the "higher powers". But those who are looking 
upon the rulers of this world as the "higher powers" 
are certainly in bondage. The faithful, however, being 
Jehovah's witnesses and appreciating the truth and 
that this is the day of judgment, these have boldness 
in declaring the truth, and this is proof of their love 
for Jehovah and of their freedom or liberty in Christ. 
—1 John 4 : 17, 18. 

Such faithful ones refuse to recognize the rulers 
of this world as the "higher powers". They refuse 
to compromise with the powers of Satan's organiza- 






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229 



tion, and refuse to ask them for or to accept permits 
from Satan's organization to preach the gospel of 
God's kingdom. They obey God, and not man, because 
they are free from bondage of man and man-made or- 
ganizations ruled by Satan. It is therefore only where 
the spirit of the Lord is that there is such liberty; 
and such is the meaning of the apostle's words in the 
foregoing text. All those in Christ and in the cove- 
nant, taken out as a people for the name of Jehovah, 
arc, however, bound to be fully and wholly obedient 
to the great Prophet, Christ Jesus; and since the in- 
struction to the remnant proceeds from the Lord at 
the temple, all of the temple company must be wholly 
obedient to the organization instructions proceeding 
from the Lord.— Acts 3 : 23. 

Christ Jesus is the head of the house of sons, and 
those who are in his house, that is to say, in the royal 
house of God in the temple, are wholly free from Sa- 
tan's organization. The words of Jesus addressed to 
those who thought they were God's servants are: 
"If ye continue in my word, then are ye my disciples 
indeed; and ye shall know the truth, and the truth 
shall make you free. If the Son therefore shall make 
you free, ye shall be free indeed." (John 8 : 31, 32, 36) 
The same rule applies at the present time. One must 
know the truth and must be in Christ Jesus and faith- 
fully obey the Lord in order to be entirely free from 
Satan 's organization. But that has no reference what- 
soever to liberty to exercise one's own selfish desires 
or will and go contrary to God's organization instruc- 
tions. Those who insist on following their own selfish 
desires and ways and on ignoring the instructions that 
proceed from the temple put themselves outside of the 
pale of God's favor. Let no one think, because he is 
in the truth, he is at liberty to do as he pleases. He 



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JEHOVAH 



must do as it pleases the Lord, and the will of the 
Lord is expressed in his Word; and the Lord is deal- 
ing through his organization, and has one way of do- 
ing his work, and not many. 

VISION 

The apostle, then addressing his words specifically 
to those who have the spirit of the Lord, such as him- 
self and such as are today in the temple and faithfully 
serving Jehovah, says: "But we all, with open face 
beholding as in a glass the glory of the Lord, are 
changed into the same image from glory to glory, even 
as by the spirit of the Lord." (2 Cor. 3: 18) In the 
typical picture it was Moses' face that was veiled, and 
not the face of the Israelites. In the antitype it is 
the Greater Moses, Christ Jesus, whose face shines, 
and that shining is the reflecting of Jehovah's glory. 
Therefore when the face of the spiritual Israelite is 
turned to the Lord, and hence away from man, the 
veil is taken away and the vision of the unveiled face 
is had by those who are with Christ in full unity. 
This explains why those at the temple have a clear 
vision of the Lord's purpose and his glory at this 
time and others who think they are in Christ have 
no vision at all. 

Another rendering of this text is: "But we all 
beholding the glory of the Lord in a face unveiled, 
are transformed into the same likeness, from glory 
to glory, as from the Lord, the Spirit." (2 Cor. 3 : 18, 
Diag. ) The Lord Jesus docs not veil his glory from us 
(with all who are in the temple), because we have 
faith and have the spirit of the Lord. All such are 
spiritually minded and have a vision, while others are 
blinded. The faithful in the temple look into the un- 
veiled face of the Lord Jesus Christ as though look- 



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ing into a mirror, and they see there the glory of Je- 
hovah upon Christ Jesus, and such glory is caught up 
by those in the temple and reflected. The glory here 
mentioned is not any part of us, nor is that glory of 
us. The great Mediator and inaugurator of the new 
covenant is the one that is reflecting the glory of Jeho- 
vah, because he is now at the temple, ' in his glory, and 
all his holy angels with him.' (Matt. 25 : 31) Jehovah 
gives his glory to Christ Jesus, and to his temple com- 
pany, and to none other. (Isa. 42:8) Christ Jesus 
reflects the glory of Jehovah, and those in the temple, 
beholding this glory, reflect the glory of the Lord Je- 
sus to others, that they may see who are the true wit- 
nesses of Jehovah. 

Such faithful ones "are changed into the same 
image ", " transformed into the same likeness. ' ' (Diag. ) 
The remnant brought into the temple at the inaugura- 
tion of the new covenant are "caught up ... in the 
clouds, to meet the Lord in the air". (1 Thess. 4: 17; 
see The Watchlower, January 15, 1934) From out of 
the temple they discern the Lord's glory and receive 
instruction from him, which they receive in the secret 
place and which instruction changes their entire course 
of deportment and action. They are cleansed from 
things which are not of the Lord, such as the fear 
of man, the worship of man, the submission to worldly 
powers contrary to God's will, the conforming of 
themselves to man's teachings, and the following after 
man; and from anything else or all things else that 
mark one as conforming to the formalism of Babylon. 
The temple company must be conformed or trans- 
formed to the image of Christ Jesus. "For whom he 
did foreknow, he also did predestinate to be conformed 
to the image of his Son, that he might be the first- 
born among many brethren. Moreover, whom he did 



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JEHOVAH 



predestinate, them he also called: and whom he called, 
them he also justified : and whom he justified, them he 
also glorified."— Rom. 8: 29, 30. 

Those who are brought into the temple and toward 
whom the new covenant is inaugurated see and ap- 
preciate the truth that Christ Jesus is "the faithful 
and true witness" of Jehovah God, full of integrity 
toward God, and wholly devoted to the vindication of 
his name; and they appreciate now that they must 
be like the Lord in this respect. Therefore they must 
be faithful witnesses of Jehovah, because they have 
been witli Jesus and learned of him and must do as 
he docs, and they must be bold in bearing the testi- 
mony to the name of Jehovah. Concerning this same 
matter it is written: "Now when they saw the bold- 
ness of Peter and John . . . they took knowledge of 
them, that they had been with Jesus, ' ' and hence were 
bold and fearless witnesses to the name of Jehovah. 
(Acta 4: 13) Thus their course of action is changed 
from what it was during the Elijah period of the 
church and they become like the Lord, as bold and 
fearless witnesses. This docs not mean to be rude 
witnesses, but to calmly and fearlessly tell the truth. 

The foregoing scripture, which says, "from glory 
to glory," does not mean that those of the remnant 
or temple company are changed from the glory of the 
law covenant to the glory of the new covenant, but 
that they are changed into the likeness of Christ Je- 
sus as faithful witnesses to the name of Jehovah. Dur- 
ing the Elijah period of the church the faithful ones 
in a measure reflected the glory of the Lord, but, 
being transferred from the Elijah to the Elisha period 
of the Lord's work, they have greater honor and glory 
of service, because the Elisha work is an unselfish de- 
votion to the honor of Jehovah's name. It is in this 



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233 



day that it becomes more apparent to the Jonadab 
class as to who are the true witnesses of Jehovah giv- 
ing honor to his name even as Jesus did when he was 
on earth. Concerning his faithful followers Jesus 
said: "And the glory which thou gavest me I have 
given them; that they may be one, even as we are 
one." (John 17:22) The faithful ones reflect the 
glory of the Lord that even those outside may deter- 
mine who are really unselfishly devoted to Jehovah. 

Such transformation conforms one to the likeness 
of Christ Jesus, "even as of the Lord, the Spirit." 
(2 Cor. 3: 18, margin) Christ Jesus has appeared at 
the temple and gathered Jehovah's saints unto him- 
self, and now apply the words of the apostle: "When 
Christ, who is our life, shall appear, then shall ye 
also appear with him in glory." (Col. 3:4) Here 
Christ Jesus instructs the temple company, and sends 
them forth to reflect his glory. (Matt. 10:27) The 
angels of the Lord have gathered out the lawless ones, 
and the Lord has clothed the faithful ones with the 
robe of righteousness and sends them forth as his 
witnesses to shine by reflecting his glory; and now 
ore fulfilled his words: "Then shall the righteous 
shine forth as the sun in the kingdom of their Father. 
Who hath ears to hear, let him hear." (Matt. 13: 43) 
Only Jehovah 's witnesses, made part of the elect serv- 
ant class, are given such glory. (Isa. 42 : 8; 43 : 7) As 
the faithful witnesses of Jehovah these maintain their 
integrity toward him, and because they do so the re- 
proaches which fell upon Christ Jesus fall upon them 
and they are opposed and persecuted. (Rom. 15:3) 
The facts show that such are exactly the present-day 
conditions and experiences of Jehovah 's witnesses who 
are boldly declaring the name of Jehovah. "If ye be 
reproached for the name of Christ, happy are ye; 



234 



JEHOVAH 



" 



for the spirit of glory and of God resteth upon yon: 
on their part he is evil spoken of, but on your part 
he is glorified."— 1 Pet. 4: 14. 

It is now the glorious privilege of the faithful to 
be witnesses to the name of Jehovah, when his great 
Judge is at the temple judging the house of God and 
separating the people as sheep and goats arc separated. 
(Matt. 25: 31-46) The true followers of Christ Jesus 
are not ashamed to be Jehovah 's witnesses, but rejoice 
that they may have a part in delivering the testimony 
to the vindication of his name. (1 Pet. 4:16) They 
declare the righteousness of God. 






CHAPTER VIII 

HIS COVLNANT5 

JEHOVAH does not gather his saints unto himself 
merely for the pleasure of having them with him, 
but he gathers them that they might do service 
concerning his name. Those gathered into the temple, 
and toward whom the new covenant is inaugurated, 
have become a part of "the heavens"; hence says the 
Lord's prophet: "And the heavens shall declare his 
righteousness: for God is judge himself." (Ps. 50: 6) 
This prophecy is specifically applicable at this time 
to those at the temple with the Lord Jesus. 

The Lord made the apostle Paul an able minister 
of the new covenant, and likewise all who are brought 
to maturity in Christ and into the temple are made 
ministers of the new covenant. This is particularly 
true at the inauguration of the new covenant; hence 
says the apostle: "Therefore, seeing we have this 
ministry, as we have received mercy, we faint not." 
(2 Cor. 4:1) Those receiving this ministry, appre- 
ciating the fact that it proceeds from the Lord and 
that their strength is in the Lord, faint not. 

The Elijah period of the church dates from A.D. 1878 
to 1918. During the Elijah period of the church there 
was much preaching of man 's doctrines or teachings, for 
instance, "Pastor Russell's teachings examined" being 
the title of many discourses. During the Elisha period 
of the church following A.D. 1918, we have learned 
from the Lord that it is our privilege to declare the 
glorious name of Jehovah. Having received this com- 

235 



236 



JEHOVAH 



mission and ministry, like the apostle, we have "ob- 
tained mercy of the Lord to be faithful". (1 Cor. 
7: 25) No more shall we exalt the name of man, in- 
cluding ourselves, nor should we attempt to exalt our- 
selves before others. "For we preach not ourselves, 
but Christ Jesus the Lord; and ourselves your servants 
[as able ministers of the new covenant; made such by 
the grace of the Lord] for Jesus' sake [the Mediator's 
sake]. For God, who commanded the light to shine 
out of darkness [out of the secret place, that is, the 
temple, dark to all on the outside (Matt. 10:27)], 
hath shined in our hearts, to give the light of the 
knowledge of the glory of God in the face of Jesus 
Christ."— 2 Cor. 4:5, 6. 

Now as the faithful temple company look at the 
face of Christ Jesus, the Greater Moses and the inau- 
gurator of the new covenant, they see that the face 
of the great Mediator is not veiled, but the light from 
that unveiled face shines into their hearts and there 
creates the proper motive for serving God, and they 
do serve him unselfishly. It gives to such faithful ones 
a light of knowledge and understanding of the pur- 
pose of Jehovah, revealing to them the glory of the 
Lord. But the faithful remnant do not take this honor 
or glory to themselves, realizing that it is from the 
Lord. In humility and gladness of heart they walk 
on in the presence of the Lord. Such ministry of the 
new covenant is a great honor conferred upon them, 
and an invaluable treasure. "But we have this treas- 
ure [ministry] in earthen vessels [human organisms], 
that the excellency of the power may be of God, and 
not of us." (2 Cor. 4:7) In the performance of such 
ministry or commission all the faithful remnant de- 
light to "declare his righteousness; for God is judge 
himself". This they do while they are on the earth. 



HIS COVENANTS 



237 






There will be no occasion for such ministry after Ar- 
mageddon; and this is further proof that the new 
covenant is made and inaugurated and accomplishes 
its purpose prior to Armageddon. 

THE REMNANT SAVED 

Israel after the flesh turned away from God, com- 
mitted sins against him and against their covenant 
with him. In this Israel foreshadowed "Christen- 
dom", including all the consecrated who continue to 
wear the "filthy garments" of "Christendom". They 
claim to be for Jehovah, but they arc not, even as the 
Israelites of old claimed to be for God but were not. 
As God was angry with natural Israel, so he was 
angry with the professed spiritual Israel at the com- 
ing of the Lord to the temple, and this included all 
under the terms of the new covenant and who had not 
been bold in declaring the message of God's kingdom 
and those who had conferred great honor upon men. 
(Luke 1G:15) The remnant of fleshly Israel was 
saved, and likewise a remnant of spiritual Israel is 
saved when the Lord appears at the temple for judg- 
ment and for inauguration of the new covenant toward 
the remnant. 

' ' And now therefore thus saith the Lord, the God of 
Israel, concerning this city, whereof ye say, It shall 
be delivered [R.V., It is given] into the hand of the 
king of Babylon, by the sword, and by the famine, and 
by the pestilence; Behold, I will gather them [the rem- 
nant of spiritual Israel] out of all countries whither 
I have driven them in mine anger, and in my fury, 
and in great wrath; and I will bring them again unto 
this place [in A.D. 1919], and I will cause them to 
dwell safely: and they shall be my people, and I will 
be their God; and I will give them one heart, and one 



M 



JEHOVAH 



way [thus bring them unto unity in Christ], that they 
may fear me for ever, for the good of them, and of 
their children after them [that is, those prefigured by 
the Moabitish woman Ruth] : and I will make an ever- 
lasting covenant [the new covenant, made with Jesus 
as Mediator for the remnant of natural Israel that be- 
came spiritual, and inaugurated toward the remnant 
of spiritual Israel today] with them, that I will not 
turn away from them to do them good; but I will put 
my fear in their hearts, that they shall not depart 
from me. Yea, I will rejoice over them to do them 
good, and I will plant them in this land assuredly 
[margin, in truth] with my whole heart, and with my 
whole soul. ' '— Jer. 32 : 36-41. 

In gathering unto himself the remnant and those 
with whom he was angry and turning his anger away 
from them, in 1919, Jehovah there began the fulfilment 
of the prophecy of Psalm 50 : 5. All of the professed 
ones to that time had made a covenant with God by 
sacrifice, which is a condition precedent to entering 
into the new covenant. They had sacrificed their right 
to live on earth as human creatures at the time they 
were begotten of God, but, they not having been bold 
in proclaiming the message of the truth, God was 
angry with them, and now upon the Lord 's coming to 
his temple he turns away his anger from them, as 
stated by the prophet Isaiah. (See Isaiah 12: 1.) Nei- 
ther natural Israel nor the world of mankind in gen- 
eral sacrifice their right to human life, and therefore 
they do not enter into a covenant by sacrifice and are 
not the ones who are at the time brought into the new 
covenant and with whom the new covenant is made or 
toward whom it is inaugurated. 

In 1914 God placed the Rightful Ruler of the world 
upon his throne, and at that time "Christendom", or 



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239 



modem Babylon, had fallen from heavenly favor, con- 
cerning which Jeremiah prophesied at chapter 50: 
2, 3. There began the "day of Jehovah", during the 
early part of which spiritual Israel was in distress. 
Concerning this Jehovah caused his prophet to write : 
"In those days, and in that time, saith the Lord, the 
children of [spiritual] Israel shall come, they and the 
children of Judah [those in line for the kingdom, the 
royal house] together, going and weeping : they shall 
go [after their distress of 1918], and seek the Lord 
their God. They shall ask the way to Zion [They shall 
inquire concerning Zion, B.V.] with their faces thith- 
erward [now that the rebuilding of the temple had 
begun], saying, Come, and let us [in unity in Christ] 
join ourselves [Come ye, and join yourselves, R.V.] to 
the Lord in a perpetual covenant [B.V., everlasting 
covenant] that shall not be forgotten." — Jer. 50: 4, 5. 

This scripture expressed the desire of the fully con- 
secrated to be faithful to the new covenant as the 
people taken out from amongst the nations for Jeho- 
vah's name. By coming to the Lord and inquiring 
concerning Zion, the organization of Jehovah, those 
in line for the kingdom thus pledge themselves to be 
faithful. The new covenant is inaugurated toward 
them and also they are taken into the kingdom cove- 
nant, being made a part of God's capital organization 
and anointed and commissioned to do a specific work 
in his name. Concerning this the prophecy is written : 
"Turn, backsliding children, saith the Lord; for 
I am married unto you; and I will take you one of a 
city, and two of a family, and I will bring you to 
Zion."— Jer. 3:14. 

During the World War, and particularly the years 
1917 and 1918, spiritual Israel was in a wilderness 
condition. Fiery trials came upon those who were con- 



240 



JEHOVAH 



seeratcd to the Lord, and a separating work followed. 
Passing through that affliction those who were found 
faithful to the Lord up to that time were taken into 
the bonds of the new covenant. "And I will cause 
you [spiritual Israel] to pass under the rod [the 
kingly authority of Christ Jesus sent out from Zion 
to rule and now at the temple for the purging of the 
sons of Levi], and I will bring you into the bond of 
the covenant [that is to say, new covenant] : and I 
will purge out from among you the rebels, and them 
that transgress against me: I will bring them forth 
out of the country where they sojourn, and they shall 
not enter into the land of Israel; and ye shall know 
that I am the Lord." (Ezek. 20:37, 38) This sepa- 
rating work began and continued until the cleansing 
of the sanctuary was accomplished. — Dan. 8 : 14. 

Those brought into the temple and toward whom 
the new covenant was inaugurated have been anointed; 
which means that they are commissioned to do a spe- 
cific service to the name Jehovah; as it is written: 
"The spirit of the Lord God is upon me; because the 
Lord hath anointed me to preach." (Isa. 61: 1) Con- 
cerning this anointed company Jehovah through his 
prophet further says: "But ye shall be named the 
priests of Jehovah; men [such as the Jonadabs] shall 
call you the ministers of our God; ye shall eat the 
wealth of the nations, and in their glory shall ye boast 
yourselves." (Isa. 61:6, A.R.V.) Prior to that time, 
and particularly during the humiliating conditions 
that existed from 1917 to 1919, God's people on earth 
suffered much shame; but, his anger being turned 
away from them now, he says : 

"For your shame ye shall have double [a double 
portion of the spirit or divine favor, such as received 
by Elisha], and for confusion they shall rejoice in 



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241 



their portion : therefore in their land they shall possess 
the double [in this happy condition a double portion 
of the spirit] ; everlasting joy [the joy of the Lord, 
they having entered into this joy at the invitation of 
Christ Jesus; which happy condition is referred to as 
'their land'] shall be unto them. For I the Lord love 
judgment [which began to be executed at the temple 
at the judging beginning at the house of the Lord], 
I hate robbery for burnt offering; and I will direct 
their work in truth, and I will make [inaugurate] an 
everlasting covenant with them. And their seed [the 
true Judeans] shall be known among the [nations, 
A.R.V. ; among whom they shall be witnesses for Je- 
hovah] , and their offspring among the people : all that 
see them [that is, discern them to be Jehovah's serv- 
ants] shall acknowledge them, that they are the seed 
[Jehovah's true people taken out for his name] which 
the Lord hath blessed." (Isa. 61: 1, 6-9) The physical 
facts, or things which have come to pass upon Jeho- 
vah's true people, since 1919 fully corroborate the 
conclusion above expressed concerning the scripture. 
Those taken into the covenant have entered into the 
joy of the Lord and are now greatly rejoicing that 
they are privileged to bear testimony to his holy 
name; and others who are not of the royal house see 
that these earnest and faithful ones are Jehovah's 
witnesses, and recognize them as the blessed seed of 
Jehovah. 

"COVENANT OF PEACE" 

After being brought into the temple, and hence 
following the inauguration of the new covenant, Je- 
hovah's faithful remnant enter into peace; therefore 
the inauguration of the new covenant includes with 
them a "covenant of peace". The new covenant has 



242 



JEHOVAH 






HIS COVENANTS 



243 



been in force and effect throughout the period of 
sacrifice, but, it now being inaugurated at the build- 
ing up of Zion, the "covenant of my peace" began. 
The nations of the earth are greatly shaken and are 
disintegrating at the present time, and the high places 
in the earthly governments are being shaken down, 
and are in great distress; but peace is with them that 
are of Jehovah's organization. God's peace remains 
with his faithful ones; as it is written: "For the 
mountains [kingdoms of earth] shall depart, and the 
hills [the high powers thereof] be removed; but my 
kindness shall not depart from thee [those of Zion, 
God's capital organization], neither shall the covenant 
of my peace be removed, saith the Lord that hath 
mercy on thee. ' ' — Isa. 54 : 10. 

Those toward whom the new covenant has been inau- 
gurated, and who are therefore in the temple, are the 
people of God, and the great antitypical David is their 
Head, King or Ruler: "And I the Lord will be their 
God, and my servant David a prince among them; I 
the Lord have spoken it. And I will make with them a 
covenant of peace, and will cause the evil beasts to 
cease out of the land; and they shall dwell safely in 
the wilderness, and sleep in the woods." (Ezek. 34: 
24, 25) While the covenant of peace is not the new 
covenant, it is a covenant of peace which Jehovah 
gives to those toward whom the new covenant has been 
inaugurated. 

Those who are born of God's woman, that is to 
say, his organization, and who are now in the temple 
are being taught of God, and great is their peace; 
as it is written : "And all thy children shall be taught 
of the Lord; and great shall be the peace of thy chil- 
dren." (Isa. 54: 13) The enemy will continue to as- 
sault the faithful witnesses of Jehovah, but such as- 






saults will not cause the faithful to fear either man 
or devil, nor will the faithful fail to boldly declare 
God's message of truth. They will obey God and not 
man. Their faith and confidence is in Jehovah and 
they know that their strength comes from him; hence 
they are at great peace, because they know that God's 
promises are sure and that the enemy shall not pre- 
vail against them. Jehovah has said concerning these 
faithful ones: "No weapon that is formed against thee 
Bhall prosper; and every tongue that shall rise against 
thee in judgment thou shalt condemn. This is the 
heritage of the servants of the Lord, and their right- 
eousness which is of me, saith the Lord." — Isa. 54: 
17, B.V. 

TEMPLE OPEN 

The law covenant had the ark of the covenant, 
and the new covenant has a correspondingly greater 
one. (Heo. 9:1-5, 23, 24) This is another proof that 
the new covenant applies specifically to spiritual 
Israel. The coming of the Lord Jesus to the temple 
in 1918 marks the opening of the temple in heaven, 
and then follows the inauguration of the new cove- 
nant. Concerning this it is written : ' ' And there was 
opened the temple of God that is in heaven : and there 
was seen in his temple the ark of his covenant; and 
there followed lightnings, and voices, and thunders, 
and an earthquake, and great hail." (Rev. 11:19, 
R.V.) The presence of the 'ark in the temple of heav- 
en', as stated in this scripture, denotes Jehovah's pres- 
ence there as represented by the Lord Jesus Christ, 
the great Mediator and Judge and Inaugurator of the 
covenant, who has come to the temple. At the inau- 
guration of the law covenant at Sinai there was a 
great shaking of the earth and "there were thunders 



244 



JEHOVAH 



and lightnings". (Ex. 19:16-19; 20:18) So likewise 
at the opening of the temple in heaven marking the 
inauguration of the new covenant "there followed 
lightnings, and voices, and thunders, and an earth- 
quake, and great hail". This symbolic language tells 
of what came to pass, particularly with reference to 
God's people.— Light, Book One, pages 227-229. 

EUNUCHS AND STRANGERS 

At the time of the coming of the Lord Jesus to 
the temple for judgment, and the inauguration of the 
new covenant, there was a company of his faithful 
followers who were foreshadowed or pictured by the 
faithful Mordccai. (Esther 2:5-7) Others came to a 
knowledge of the truth and were brought into the 
covenant after 1919, but these latter ones clearly seem 
to be foreshadowed by the " eunuchs ' ' and ' ' strangers ' ' 
mentioned by the prophet Isaiah who were brought 
into the house of the Lord. Among natural Israelites 
there were eunuchs, and such must have been foreign- 
ers and strangers, for the reason that the Hebrew law 
prohibited the making of an Israelite a eunuch and 
one in that condition could not be taken into God's 
typical organization. Manifestly the foreigners were 
made eunuchs in order that they might not contami- 
nate the natural stock of Israel. 

But those eunuchs among the Israelites, who were 
diligent in trying to keep the law covenant, received 
the favor of the Lord, and concerning which it is writ- 
ten: "For thus saith the Lord unto the eunuchs [who 
must have been foreigners] that keep my sabbaths 
[of the law covenant and typical of the new cove- 
nant], and choose the things that please me, and take 
hold of my covenant [hold fast by my covenant, 
Ji'.V.]; even unto them will I give in mine house [Je- 



HIS COVENANTS 



245 



hovah's royal organization], and within my walls, a 
place and a name [a new name] better than of sons 
and of daughters [which these sons and daughters 
could have had if faithful ] : I will give them an ever- 
lasting name [new name], that shall not be cut off." 
(Isa. 56:4, 5) The "everlasting name that shall not 
be cut off", here mentioned, clearly refers to the "new 
name" which Jehovah God gives to those toward whom 
the new covenant is inaugurated and who are made 
members of the royal house and who become Jehovah's 
witnesses, commissioned by him to bear testimony to 
his name. 

The same rule's being made to apply to strangers 
shows that with Jehovah there is no respect of per- 
sons who manifest their love and obedience to him. 
"Also the sons of the stranger [R.V., Also the stran- 
gers], that join themselves to the Lord, to serve him, 
and to love the name of the Lord, to be his servants, 
every one that keepeth the sabbath from polluting it, 
and taketh hold of my covenant; even them will I 
bring to my holy mountain [Zion, God's holy organi- 
zation], and make them joyful in my house of prayer 
[God's temple]; their burnt offerings and their sac- 
rifices shall be accepted upon mine altar: for mine 
house shall be called an house of prayer for all peo- 
ple." (Isa. 56: 6, 7) The latter words of this verse, 
"for all people," manifestly include the class pictured 
by Ruth, who was a stranger and who was brought 
into the house of natural Israel. "The Lord God, 
which gathereth the outcasts of Israel [meaning the 
remnant that God approved in 1918], saith, Yet will 
I gather others [the Ruth class and also the Esther 
class, who came in after 1918] to him [that is, the 
'faithful and wise servant' class, so designated by 
the Lord, and which was foreshadowed by Mordecai 



246 



JEHOVAH 



and Naomi], beside those [that is, besides the original 
remnant, foreshadowed by Mordecai and Naomi] that 
are gathered unto him." — Isa. 56: 8. 

Ruth was a Moabitess, and hence was a stranger to 
Israel and to its laws; but when Ruth volunteered to 
go to Bethlehem with the returning childless Naomi, 
and that with no prospect of earthly marriage in sight 
for her, and nothing upon which to base a hope of 
marriage and the bringing forth of children, Ruth 
then and there made herself the ecpiivalent of a eu- 
nuch, and hence she well pictured both the eunuch 
and the stranger mentioned in the foregoing prophecy 
of Isaiah. 

Those toward whom the new covenant was inau- 
gurated at the coming of the Lord Jesus to the temple, 
and who were therefore brought into the temple and 
anointed, were made able ministers of the covenant to 
minister to those who should afterwards be brought 
into the covenant, such as Ruth and Esther, that is, 
the class foreshadowed by Ruth and Esther. The facts 
now well known show that a great many came to a 
knowledge of the truth, made a consecration, and have 
become Jehovah's witnesses since 1922, and these facts 
corroborate the foregoing conclusion upon this scrip- 
ture. We must bear in mind also that the "great 
multitude" is composed of that class of persons who 
have made a consecration to do God's will but never 
responded to the call for the kingdom and hence the 
Lord never took them into the covenant for the heaven- 
ly kingdom. Hence, too, the new covenant was not 
inaugurated toward such and they are not made "able 
ministers" of that covenant. Those designated in the 
Scriptures as "prisoners" are of such class, and the 
able ministers of the new covenant must also minister 
unto the "prisoner" class or "great multitude". This 



HIS COVENANTS 



247 



13 one of the works that the faithful remnant are now 
performing on earth. — Isa. 42 : 6, 7 ; 49 : 8, 9. 

Those pictured by Ruth and Esther, and who are 
brought in after 1918, also become able ministers of 
the new covenant and participate in this ministry, as 
hereinbefore mentioned. Before one could become an 
able minister of the new covenant he must be brought 
to maturity in Christ and be an elder in fact and 
minister to others who are consecrated to God and who 
arc of the Jonadab company ; and this is further proof 
that the new covenant is limited to the spiritual Israel 
class. 



KETURAH 

Abraham had six sons by Keturah. (Gen. 25 : 1, 2) 
What did Keturah foreshadow, and what relationship 
had she and her sons to the covenant of Jehovah? It 
has been said that those six sons born to Abraham by 
Keturah represented typically the many peoples of the 
world which will ultimately gain "restitution" bless- 
ings of lire under the reign of Christ, and hence Ketu- 
rah was a type of the new covenant, which covenant 
produces the children of "restitution". That conclu- 
sion is not supported by the Scriptures, for at least 
two good and sufficient reasons, to wit: (1) The new 
covenant has no reference to the world of manldnd 
in general, because it is the means employed by Jeho- 
vah to take out from the nations a people for his name, 
which people, proving faithful, arc to be associated 
with Christ Je3us in the vindication of Jehovah's 
name; and all such are children of Jehoyah; (2) Those 
who obtain the earthly blessings of human life will be 
the children of Christ, and not the children of Jeho- 
vah. This is definitely proved by the fact that the 
faithful men of old who will become the governors vis- 



248 



JEHOVAH 



ible in the earth will be the children of the Christ and 
under his direct supervision. (Ps. 45 : 16; Isa. 9:6) To 
be sure, all life proceeds from Jehovah God; but Jeho- 
vah has clothed Christ Jesus with the power and au- 
thority to give life to the earthly class and he is desig- 
nated in the Scriptures as "The everlasting Father". 
Keturah 's children were not by Isaac, who was a type 
of Christ Jesus, but by Abraham, who pictured Jeho- 
vah God himself. For this reason it is seen that the 
six sons of Keturah could not represent the earthly 
or human class. 



THE FACTS 

The patriarch Abraham had one wife, named Sarah, 
and two concubines, the first of these being Hagar 
and the second Keturah. For a long time Sarah 
was barren, and Abraham took Sarah 's servant Hagar 
as a substitute for Sarah, and by her Ishmael was 
born. Later in Abraham's old age Sarah, his true 
wife, conceived and gave birth to a son for Abraham, 
whom Abraham named Isaac. When Sarah was 127 
years old she died. Three years after her death Isaac 
married Rebecca. After the marriage of Isaac and 
Rebecca, then Abraham married and had six sons: 
' ' Then again Abraham took a wife, and her name was 
Keturah." (Gen. 25 : 1) At the time these sons were 
born to Abraham and Keturah Abraham was a very 
old man. These facts are important to consider in 
determining what the sons of Keturah represented. 

If the sons of Abraham by Keturah did not pic- 
ture the earthly class to be blessed with life during 
the reign of Christ, what did they picture? An ab- 
stract answer to the question is first given, and then 
follows the Scriptural argument in support thereof. 
The answer that is reasonable and supported by the 



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249 



Scriptures is this: The six children of Abraham by 
Keturah picture those toward whom the new covenant 
was inaugurated after the birth of the Kingdom ("the 
man child") and who are designated as 'other chil- 
dren' of Zion that are born after the birth of the "man 
child". Concerning this the prophecy was written: 
"Before she travailed, she brought forth; before her 
pain came, she was delivered of a man child. Who hath 
heard such a thing? who hath seen such things? Shall 
the earth be made to bring forth in one day ? or shall a 
nation be born at once? for as soon as Zion travailed, 
she brought forth her children." (Isa. 66:7, 8) The 
"man child" was born of God's organization or 
"woman" in 1914. (Rev. 12:1-5) (See TAght, Book 
One, page 235.) Her 'other children', particularly the 
remnant, are born of Zion later and after the coming 
of the Lord Jesus to the temple and the beginning of 
the building up of Zion, which occurred in 1918. 



HIS ORGANIZATION 

Jehovah has one universal organization, which or- 
ganization was represented by Sarah, the true wife 
of Abraham; and this is definitely fixed by the proph- 
ecy. (Isa. 54: 1-5) The marital relationship between 
Abraham and Sarah pictured the relationship between 
Jehovah and his "woman", which woman gives birth 
to his children of the capital organization or kingdom, 
and which is called Zion. — Isa. 54 : 13. 

Abraham had one true wife and two concubines. 
The one concubine, Hagar, represented the nation of 
Israel after the flesh, which did not bring forth a 
people for the name of Jehovah. This is definitely 
settled by the inspired testimony of the apostle Paul 
as set forth in Galatians. The sons of God which are 
later brought forth, and which do constitute a peo- 



JEHOVAH 



pic for the name of Jehovah, are illustrated by the 
six sons of Abraham by Keturah. The scripture docs 
not say that Sarah and Hagar were types of the two 
covenants, as has often been stated, but does say that 
Hagar and her son represented the covenant at Sinai 
and that Sarah and her son represented that which is 
born of God's organization or "Jerusalem, which is 
above". The apostle says that this is an allegory, that 
is to say, that which is represented here by these two 
women and their offspring. An allegory is not a type, 
but it is a means employed to represent or picture 
some real thing. The apostle says: "For it is written 
that Abraham had two sons, one by the bondmaid, and 
one by the free woman; but he that was of the bond- 
maid after the flesh had been born, whereas he that 
was of the free woman through means of a promise. 
Which things indeed may bear another meaning; for 
the same are two covenants, one indeed from Mount 
Sinai into bondage bringing forth, the which is Hagar, 
and the Hagar is Mount Sinai in Arabia; she answer- 
eth, however, unto the present Jerusalem, for she is in 
bondage with her children; but the Jerusalem above is 
free, the which is our mother. "-—Gal. 4: 22-2G, Roth. 
Immediately following the above the apostle quotes 
from the prophecy of Isaiah 54 : 1, showing that 
Sarah represented God's organization called Jerusa- 
lem and pictured by his "woman". Abraham's rela- 
tionship to his wife and to his two concubines illus- 
trates God's relationship to his covenants, which cove- 
nants are a means employed to accomplish his pur- 
pose of getting a name for himself. Sarah and her 
son together illustrate or picture the unconditional 
covenant that Jehovah made that ho would produce 
"the seed". This seed of promise is foreshadowed by 
Isaac, which seed is Christ Jesus. Hagar and her son 



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251 



allcgorically represented or pictured the law covenant, 
which God attached to his original promise, the pur- 
pose of which was to furnish natural Israel an oppor- 
tunity to produce a people for his name, but which 
covenant failed by reason of the fact that Israel was 
made up of imperfect human creatures. This failure 
of the covenant is illustrated in the fact that Hagar 's 
son was "born of the flesh". What the law covenant 
failed in the new covenant furnishes, to wit, a people 
for his name. 

The 'Abrahamic covenant' was in fact an uncon- 
ditional declaration of Jehovah's purpose to produce 
a seed, and by using Abraham and Sarah his wife 
God pictured how he would bring forth a seed, which 
seed was pictured or illustrated by Isaac. God per- 
mitted Sarah to be barren for a long while and until 
his due time to bring forth the typical seed of prom- 
ise. During that period of time Hagar was substituted 
for Sarah or attached to the Abrahamic household that 
she might give birth to an heir to Abraham. The son of 
Hagar was not the heir of promise; and manifestly the 
chief purpose of this arrangement was to demonstrate 
that the 'promised seed' could be produced only by 
the miraculous power of Jehovah. In due time Sarah 
gave birth to the typical seed, and this was the result 
of the exercise of Jehovah's miraculous power. The 
birth of that son was a confirmation of the covenant. 
Isaac was a type of Jesus Christ, the Son of Jehovah 
God; and at the time of the baptism of Jesus, and 
when the holy spirit in the form of a dove descended 
from heaven and lighted upon Jesus, and the voice 
from heaven was heard to say, "This is my beloved 
Son, in whom I am well pleased," there the real, true 
promised seed of the Abrahamic covenant was brought 
forth. (Matt. 3:16,17) Isaac alone was the type 



252 



JEHOVAH 



of Christ Jesus, who is the promised seed; as it is 
written: "In Isaac shall thy seed be called." — Gen. 
21:12; Rom. 9:7. 

The covenant of Jehovah with Abraham was later 
confirmed unto Isaac, then unto Jacob, and then unto 
the twelve tribes of Israel (Judah), and particularly 
in the law covenant. "He hath remembered his cove- 
nant for ever, the word which he commanded to a 
thousand generations: which covenant he made with 
Abraham, and his oath unto Isaac; and confirmed the 
same unto Jacob for a law, and to Israel for an ever- 
lasting covenant." (Ps. 105: 8-10) "God remembered 
his covenant with Abraham, with Isaac, and with 
Jacob." (Ex. 2:24) Jehovah carried out the pro- 
visions of the Abraham ic covenant toward Abraham's 
fleshly descendants by delivering them from Egypt by 
means of Moses and the law covenant, and by then 
thrusting out the heathen before them in the land of 
Canaan. "And he [Jehovah] said, Behold, I make a 
covenant : before all thy people I will do marvels, such 
as have not been done in all the earth, nor in any na- 
tion [nor in behalf of any nation] : and all the people 
among which thou art shall see the work of the Lord; 
for it is a terrible thing that I will do with thee. 
Observe thou that which I command thee this day 
[the day of the inauguration of the law covenant at 
Sinai] : behold, I drive out before thee the Amorite, 
and the Canaanite, and the Ilittite, and the Perizzite, 
and the Hivite, and the Jebusite. And the Lord said 
unto Moses, "Write thou these words: for after the 
tenor of these words I have made a covenant with 
thee [Moses, typifying Christ Jesus] and with Israel 
[typifying spiritual Israel, including the remnant]." 
—Ex. 34 : 10, 11, 27. 






HIS COVENANTS 



In harmony with the aforesaid type Jehovah con- 
firmed the Abrahamic covenant with the true seed, 
that is, with Jesus Christ, by making with him the 
new covenant. Through Christ Jesus, the Mediator, 
Jehovah confirmed the Abrahamic covenant to the 
members of the body of Christ Jesus, that is to say, 
with spiritual Israel, in the same way, tc wit, by a 
new covenant, which sets forth specifically Jehovah's 
purpose concerning this seed of Abraham. The new 
covenant is therefore ancillary to or clasped to the 
Abrahamic covenant, just as the back of the priest's 
ephod was clasped to the front part thereof. (Ex. 28: 
4-7) This further confirms the conclusion that the new 
covenant is a means employed by Jehovah to bring 
forth a people for his name, which people shall be as- 
sociated with and by adoption become a part of the 
seed of Abraham and participate in the vindication of 
Jehovah's name. 

Sarah had one son, and afterwards she died. That 
does not signify the end of the Abrahamic covenant, 
nor the end of Jehovah's organization; because these 
do not end. From the time of her death Sarah is 
merely out of the picture, as, of course, after her death 
she could bring forth no more children. Sarah died 
thirty-seven years after the birth of Isaac and three 
years before the marriage of Isaac to Rebecca; for 
Isaac was forty years old when he married. (Gen. 
25:20) Then after Isaac's marriage to Rebecca, and 
more than three years after Sarah's death, Abraham 
took a wife, and her name was Kcturah. (Gen. 24: 
67; 25:1) After Sarah's death Kcturah substituted 
for Sarah in bringing forth more children unto Abra- 
ham, just as Ruth the Moabitish woman substituted 
for the aged Jewess Naomi in the birth of a seed. 
(Ruth 3: 1-18; 4: 1-17) Keturah, therefore, would pic- 



254 



JEHOVAH 



ture God's organization, but not the new covenant. 
She and her sons together, however, did picture God's 
organization giving birth to other sons after the birth 
of the "man child". 

Abraham being an old man, and also Sarah being 
too old to bear children, Jehovah performed a miracle 
toward them, causing the conception and the birth of 
the son Isaac. It follows, therefore, that the six sons 
of Abraham by Keturah, born more than forty years 
after the birth of Isaac, were also sons brought forth 
by the miraculous power of Jehovah. Concerning the 
miraculous birth of Isaac: "(As it is written, I have 
made thee a father of many nations,) before him 
whom he believed, even, God, who quickeneth the dead 
[Abraham's power to fecundate Sarah was dead, and 
God miraculously quickened that power], and calleth 
those things [Abraham being included] which be not 
[even as Abraham was once not a father of a multi- 
tude] as though they were [hence God changed the 
name of Abram to Abraham, meaning 'father of a 
great multitude', and this he did two years before the 
birth of Isaac]. Who against hope believed in hope, 
that he might become the father of many nations, 
according to that which was spoken, So shall thy seed 
be. He staggered not at the promise of God through 
unbelief; but was strong in faith, giving glory to 
God; and being fully persuaded that, what he had 
promised, he was able also to perform." (Bom. 4: 
17, 18, 20, 21) "Therefore sprang there even of one, 
and him as good as dead, so many as the stars of the 
sky in multitude, and as the sand which is by the sea 
shore innumerable." — Heb. 11: 12. 

Abraham was a hundred years old when Isaac was 
born, and his body then was as good as dead so 
far as children were concerned, as it is written in 



HIS COVENANTS 



255 



Romans, chapter four; therefore, forty years later his 
body was equally dead, if not more so, and for that 
reason Jehovah must and did exercise his miraculous 
power that Abraham might have the six sons by Ke- 
turah. (Gen. 25:1, 2; 1 Chron. 1:32) It was by the 
miraculous power of Jehovah that Jesus Christ was 
conceived in the womb of the virgin and later born. 
Thirty years thereafter by the miraculous power of Je- 
hovah Jesus Christ was brought forth as the antitypieal 
Isaac, the 'seed of promise'. (Matt. 3 : 16, 17) Approxi- 
mately 1900 years later, to wit, 1914, the "man child", 
which means God's kingdom under Christ, was born 
of God's woman or organization, and this also by the 
miraculous power of Jehovah. By the like exercise of 
miraculous power of Jehovah, Zion, symbolized by 
God's "woman", brought forth other children, in 
1918 and following years. Keturah, therefore, seems to 
clearly picture Zion in bringing forth these other chil- 
dren after the birth of the man child.— Isa. 66:7-9. 

The six sons of Keturah were not the sons of Isaac, 
but were the sons of Abraham; therefore Keturah 's 
sons could not picture those who get life on earth 
and who have been called a "restitution class", be- 
cause those who shall be given human perfection will 
be the sons of the antitypieal Isaac. The conclusion, 
therefore, must be that the sons of Abraham by Ke- 
turah pictured the sons of Jehovah God born by and 
to his organization Zion separate and distinct from 
Christ Jesus. Those who were taken out from the na- 
tions as a people for God's name are not the children 
of Christ, but they are the brethren of Christ and the 
sons of God. (Heb. 2:11) The relationship of Abra- 
ham to Keturah and her sons, therefore, clearly pic- 
tures the relation of God to the 'other sons' of Zion. 



256 



JEHOVAH 



Christ Jesus alone is the great Messenger of tho 
new covenant. After the birth of the "man child", 
which birth took place in 1914, and later, to wit, 1918, 
Christ Jesus, the Messenger of the new covenant, comes 
to the temple for judgment. (Mai. 3:1) There Je- 
hovah by Christ Jesus, the great Messenger of the 
covenant, builded up Zion, bringing forth first the 
faithful saints who had long ago died in faith, and 
then later the faithful remnant on earth are brought 
into Zion and become the children of God; and this 
latter gathering is pictured by Kcturah 's giving birth 
to six sons who are the sons of Abraham, typifying 
the sons of God. Christ Jesus ALONE is the "seed 
of Abraham" according to the unconditional cove- 
nant. "Now to Abraham and his seed were the prom- 
ises made. He saith not, And to seeds, as of many; 
but as of one, And to thy seed, which is Christ." — 
Gal. 3:16. 

BY ADOPTION 

It is true that the apostle, in this same chapter, 
says : ' ' For as many of you as have been baptized into 
Christ, have put on Christ. And if ye be Christ's, 
then are ye Abraham's seed, and heirs according to 
the promise." (Gal. 3:27, 29) But the question is, 
How do they get into Christ? Clearly by adoption. 
Adoption means to bring another son into the family. 
The body members of Christ picture a part of the 
seed of Abraham by virtue of being brought into 
Christ Jesus and received and adopted into the house 
of God, of which Christ Jesus is the Chief and Head. 
They do not get into Christ's body by reason of any- 
thing they do. The apostle's argument in his epistle 
to the Galatians is that in the fullness of time God 
sent forth Jesus "to redeem them that were under the 






HIS COVENANTS 



257 



law, that we might receive the adoption of sons. And 
because ye are sons, God hath sent forth the spirit of 
[Christ] his Son into your hearts, crying, Abba, 
Father. "Wherefore thou art no more a servant, but a 
son; and if a son, then an heir of God through Christ". 
—Gal. 4: 4-7. . 

Again says the apostle: "For ye have not received 
the spirit of bondage again to fear; but ye have re- 
ceived the spirit of adoption, whereby we cry, Abba, 
Father." (Rom. 8:15) Then the apostle clearly 
shows that the completion of bringing these into God's 
family takes place at the building up of Zion. "And 
not only they, but ourselves also, which have the first- 
fruits of the spirit, even we ourselves groan within 
ourselves, waiting for the adoption, to wit, the redemp- 
tion of our body." (Rom. 8: 23) It was the purpose 
of God from the beginning to bring these other sons 
into his family by adoption. "Having predestinated 
us unto the adoption of children by Jesus Christ to 
himself, according to the good pleasure of his will."— 

Eph. 1 : 5. 

Jehovah said to Abraham: "In Isaac shall thy 
seed be called." (Gen. 21:12) At the time of that 
declaration by Jehovah Hagar and her son were cast 
off. (Gal. 4:29, 30) Some forty years thereafter the 
sons of Keturah were born. Isaac is the son by a mir- 
acle of God according to the promise, and Isaac was a 
type of Christ Jesus, who is the seed of promise. Je- 
sus, the antitypical Isaac, is One, and the six sons by 
Keturah make seven, which is a divinely complete 
number forming a royal family. 

The sons of Keturah could not inherit with Isaac 
'all that Abraham had', but Abraham gave those six 
sons gifts. (Gen. 25:5, 6) Likewise the members of 
the body of Christ can inherit nothing of themselves, 



JEHOVAH 

because Christ Jesus is the One 'whom he [Jehovah] 
hath made heir of all things'. (Heb. 1:2) Christ Je- 
sus came into the inheritance of the kingdom three and 
one-half years before coming to the temple for judg- 
ment and the building up of Zion, and hence that 
length of time before the other children of Zion were 
born or brought into God's capital organization. Jesus 
Christ is therefore essentially "The seed of Abra- 
ham". (Acts 3: 25, 26) By the mediatorship of Christ 
Jesus his brethren are brought forth as a people taken 
out for Jehovah's name, and these faithful brethren 
became joint heirs with Christ Jesus by adoption and 
their inheritance is conditioned upon certain specific 
things, to wit : ' ' The spirit itself beareth witness with 
our spirit, that we are the children of God: and if 
children, then heirs; heirs of God, and joint-heirs with 
Christ; if so be that we suffer with him, that we may 
be also glorified together." (Rom. 8: 16, 17) Other- 
wise stated, all the body members are adopted into 
the royal house and become for ever members of that 
house upon condition of faithfulness unto God, which 
entails upon them the reproaches and sufferings that 
fell upon Christ Jesus. 

The name "Keturah" is derived from the primi- 
tive root qatar, meaning "to smoke", that is to say, 
turn into fragrance by fire. Most often the word is 
translated "to burn incense", also, "to burn sacri- 
fice"; hence the name "Keturah" means "incense" or 
"perfumed". The beautiful poetic scripture concern- 
ing Christ Jesus coming as King and Judge to the 
temple says: "Who is this that cometh out of the wil- 
derness like pillars of smoke, perfumed with myrrh 
and frankincense, with all powders of the merchant ? ' ' 
(Song of Solomon 3:6) As the King rides upon his 
palanquin or "litter" (R.V.) he is attended by sixty 






HIS COVENANTS 



259 



valiant warriors. (Song of Solomon 3: 7, 8) The sons 
of the royal house of God are joined or brought into 
the royal organization of Jesus Christ at the temple. 
The name "Keturah", therefore, suggests that Zion's 
other children, born or brought forth into Zion after 
the coming of the King and the birth of the kingdom, 
are the ones who 'offer the sacrifice of praise to God 
continually, that is, the fruit of their lips, giving 
thanks to his name', after the building up of Zion 
following 1918. (Heb. 13:15) From that time for- 
ward this sacrifice, being "continual", is never 
stopped by the enemy as it was stopped in 1918, but 
for ever that capital organization continues to sing 
forth the praise of Jehovah. (Rev. 8:3) Those who 
faithfully obey Jehovah and Christ Jesus and perform 
faithfully their duties as ministers of the new cove- 
nant are "unto God a sweet savour of Christ".— 
2 Cor. 2 : 15. 

The "man child" was born in 1914; in 1918, upon 
the coming to the temple, first are brought forth 
the faithful saints who died in faith and who must 
precede those on earth, and after that is brought into 
the temple the faithful remnant on earth. The bring- 
ing of these other saints into God's royal family, 
therefore, was clearly foreshadowed by the six sons 
of Abraham by Keturah. 

Upon all the Scriptural evidence set alongside the 
facts that have been brought to pass by Jehovah the 
conclusion is irresistible that the new covenant is not 
a covenant that has to do with "restitution" of natu- 
ral Israel or of any people to human perfection; but 
that the new covenant is Jehovah's instrument em- 
ployed to take out from among the various nations a 
people for his name, and that those thus taken out 
and who prove faithful are adopted into the family 






260 



JEHOVAH 



of God and thereby become members of his royal 
house, or royal saints. This conclusion is in no wise 
inimical to the truth that earthly or human blessings 
will come to the people in general during the reign of 
Christ, but rather gives assurance to the world of man- 
kind that Jehovah will have an approved seed to do 
his blessing work. The new covenant is dedicated and 
is closely related to the covenant for the Kingdom. It 
is the Kingdom that will completely vindicate Jeho- 
vah's name. 

HIS COVENANT PEOPLE 

Jehovah sent Moses to Egypt as a vindicator of his 
name. Moses delivered the testimony of Jehovah as 
commanded and then led the Israelites safely out of 
Egypt and across the Red sea. There that one picture 
ended. On the other side of the Red sea and in the 
wilderness Jehovah used Moses to make other pro- 
phetic pictures which in due time would be fulfilled by 
the Greater Moses, Christ. The picture made by Moses 
going into Egypt began to have its fulfilment in the 
year 1914, as stated in a previous chapter. Other pic- 
tures made by Moses after leaving Egypt were ful- 
filled, some at a much earlier date, and some of them 
at a later date. Each one of these pictures is complete 
in itself, because each one was dictated by Jehovah 
and made according to his will. 

Jehovah had commanded Moses to bring the Israel- 
ites to Mount Sinai, which he did. There God con- 
firmed with Israel his covenant which had its be- 
ginning in Egypt and the basis for which was the 
slain lamb. As a go-between Moses laid the words 
of Jehovah before the people, and they accepted the 
terms thereof. "And Moses came, and called for the 
elders of the people, and laid before their faces all 



HIS COVENANTS 



261 



these words which the Lord commanded him. And 
all the people answered together, and said, All that 
the Lord hath spoken we will do. And Moses returned 
the words of the people unto the Lord." (Ex. 19 : 7, 8) 
In this connection the Israelites expressly agreed to 
do the will of God. 

No man can come unto God except by faith in the 
shed blood of Christ Jesus. "When a man exercises 
faith in the blood of Jesus as God's provision for sal- 
vation he thereby enters into a covenant to do the will 
of God. The basis of that covenant is the blood of the 
Lamb which takes away the sin of the world, and 
which Lamb was foreshadowed by the passover lamb 
slain in Egypt. The covenant which Jehovah made 
with the Israelites in Egypt by the hand of Moses, and 
which was confirmed at Sinai, was not the only cove- 
nant he made with that chosen people before reaching 
the land of Canaan. 



AT MOAB 

Moses led the Israelites from Sinai through the wil- 
derness for nearly forty years, and now they were 
in the land of Moab and almost to the banks of the 
Jordan, where they would soon cross into the prom- 
ised land. There Moses spoke to the Israelites accord- 
ing to the commandment of Jehovah. The time is 
definitely fixed: "And it came to pass in the fortieth 
year, in the eleventh month, on the first day of the 
month, that Moses spake unto the children of Israel, 
according unto all that the Lord had given him in 
commandment unto them." (Deut. 1:3) This fixed 
time was only two months before the beginning of 
the new year of Israel. There Moses gathered the 
people together and recounted to them what Jehovah 
had done for them since the confirmation of the cove- 



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HIS COVENANTS 



263 



nant at Sinai. On that occasion Moses repeated the 
fundamental law to the assembled Israelites, and 
from that repetition the book of Deuteronomy takes 
its name. (Deut. 5:6-21) Doubtless one of the pur- 
poses in repeating the law was to remind the Israel- 
ites that as a people they were obligated to do the 
will of God. 

Of the multitude that left Egypt not many remained 
alive, most of them having died on the way. Almost 
all of those to whom Moses there spoke were the chil- 
dren of the ones who had come out of Egypt, with the 
exception of Caleb, Joshua, and some of the tribe of 
Levi. Moses was very definite in his statement that 
the covenant God made at Sinai was not made with 
Abraham and Isaac, but with those present at Sinai, 
some of whom were now in Moab.— Deut. 5 : 2, 3. 

That covenant made at Moab was not merely a 
repetition of the one confirmed at Sinai, but was a sep- 
arate and distinct covenant; and this is shown by these 
words: "These are the words of the covenant, which 
the Lord commanded Moses to make with the children 
of Israel in the land of Moab, beside the covenant 
which he made with them in Horeb." — Deut. 29: 1. 

Moses then and there recounted to the Israelites the 
many wonderful things Jehovah had done for them 
since leaving Egypt and that he had led them forty 
years in the wilderness, and then he said: "Keep 
therefore the words of this covenant, and do them, 
that ye may prosper in all that ye do. Ye stand this 
day all of you before the Lord your God; your cap- 
tains of your tribes, your elders, and your officers, 
with all the men of Israel. Your little ones, your 
wives, and thy stranger that is in thy camp, from the 
hewer of thy wood unto the drawer of thy water: 
that thou shouldest enter into covenant with the Lord 






thy God, and into his oath, which the Lord thy God 
malccth with thee this day: that he may establish 
thee to day for a people unto himself, and that he 
may be unto thee a God, as he hath said unto thee, 
and as he hath sworn unto thy fathers, to Abraham, 
to Isaac, and to Jacob." (Deut. 29: 9-13) These words 
of the covenant disclose Jehovah's purpose to have a 
people for himself and that they must prove their 
fidelity to him if they would prosper, and that the 
covenant there mado was made with and embraced 
all of the faithful, whether present or not. "Neither 
with you only do I make this covenant and this oath; 
but with him that standeth here with us this day be- 
fore the Lord our God, and also with him that is not 
here with us this day."— Deut. 29: 14, 15. 

The terms of the covenant at Sinai and the one made 
at Moab show that the latter is far more comprehen- 
sive. (Deut. 10:16-20; 30: 11-14) "Circumcise there- 
fore the foreskin of your heart, and be no more stiff- 
necked. " (Deut. 10:16) These words concerning the 
circumcision of the heart were not an amendment of 
the covenant confirmed at Sinai, but they did consti- 
tute a specific commandment in the covenant made at 
Moab. The law covenant at Sinai fixed the death penal- 
ty for transgression, but the "curse" was not men- 
tioned until the end of the wilderness journey when 
the covenant was made at Moab. (Deut. 11:26-29; 
28: 15-68) It was at the time of the making of that 
covenant at Moab that Moses first announced that which 
Peter quoted after Pentecost, to wit: "And it shall 
come to pass, that every soul, which will not hear that 
prophet, shall be destroyed from among the people." 
(Acts 3:23) This prophecy applies specifically after 
the second coming of Christ, at which time the real 
issue of life and death is placed before and determined 



264 



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HIS COVENANTS 



265 



upon those whom the Lord has anointed and upon 
whom he has laid the obligation to be obedient to the 
commandments of Christ Jesus, the Greater Moses. 

MEANING OF THE COVENANT 

A careful reading of the book of Deuteronomy at 
this point will be profitable. It is suggested that the 
name JEHOVAH appears therein more than in any 
other place in the Bible. (A.R.V.) Having the positive 
Scriptural proof that Moses there pictured or foreshad- 
owed Christ Jesus, such prophecy has its greater ful- 
filment at the second coming of Christ; and also know- 
ing that all of these things were written for the ad- 
monition of those upon whom the end of the world has 
come, and written for the specific encouragement and 
comfort of the remnant, we should expect to find a 
present-day application of the covenant made at Moab. 
— Deut. 18: 15, 18; 1 Cor. 10: 11; Rom. 15: 4. 

The forty years' journey of the Israelites under 
the leadership of Moses was about at an end, and the 
assembly of that people on the plains of Moab near 
the borders of the land of promise, which God had 
declared they should inherit, fitly pictures the people 
in the covenant with Jehovah to do his will and as- 
sembled and gathered together at the beginning of the 
judgment of Christ Jesus, the Greater Moses, and at 
the time this great Judge appeared at the temple of 
Jehovah. (Matt. 25:31-46; 2 Thess. 2:1, 2) It was 
in 1878 that the Lord Jesus gave his special attention 
to his professed followers on earth, and from then 
until 1918. In that period the work of preparing the 
way before the Lord Jehovah was done; and about 
the end of that period, to wit, 1918, the Great Prophet, 
the Messenger of Jehovah, 'suddenly came to the 
temple' for judgment and then and there began the 






purging of the "sons of Levi". (Mai. 3:1-3) Within 
the period of time from 1878 to 1919 the covenant 
people of Jehovah were in the wilderness, passing 
through some veiy trying experiences. Shortly after 
the making of the covenant at Moab Jehovah would 
send the Israelites into their inheritance in the land 
of promise; and likewise within a short period of 
time after the coming of Christ Jesus to the temple 
the faithful, by the grace of Jehovah, shall enter into 
their inheritance. 

Thus we are enabled to see that the covenant made 
at Moab relates specifically to the covenant for the 
kingdom. In the covenant confirmed by Jehovah with 
Israel at Sinai the people were asked if they would 
perform their part thereof, and they expressed their 
willingness to do so. In the covenant made on the 
plains of Moab there was no such request for the peo- 
ple to agree to do God's will, because they had already 
agreed to do God's will, when they left Egypt. Like- 
wise those who are in the covenant to do the will of 
Jehovah at the coming of the Lord Jesus to the tem- 
ple must be willing to accept the terms of any addi- 
tional covenant, which is in fact a covenant of faith- 
fulness, and they must prove faithful before entering 
into their inheritance. This is in harmony with the 
Scriptures, which provide that, after one is called to 
the kingdom, he must be chosen or taken into the cove- 
nant and then he must prove faithful. — Rev. 17 : 14. 

After reminding the Israelites that he had led 
them for forty years in the wilderness Moses said: 
'Yet the Lord hath not given you the heart to per- 
ceive, and the eyes to see, and the ears to hear, until 
this day.' (Deut. 29:4) Likewise when the covenant 
people of Jehovah were gathered together for judg- 
ment at the coming of the Lord Jesus to the temple, 






26G 



JEHOVAH 



they had not up to that time had the heart to per- 
ceive or eyes to see and to understand the meaning 
of the name and the purpose of Jehovah. The deeper 
things came to them thereafter. Since then only the 
approved ones who have joyfully and willingly obeyed 
have been taught of Jehovah God. — Ps. 110:3; Isa. 
54 : 13. 

The covenant entered into on the plains of Moab 
therefore clearly foreshadowed the covenant for the 
kingdom, which includes continued faithfulness and 
obedience unto God and his kingdom. Thereafter 
all entering the covenant for the Kingdom must con- 
tinue to faithfully perform their part as a condition 
precedent to entering into the fullness of their in- 
heritance. Such are the ones mentioned by Moses as 
the "inheritance" of Jehovah. "For the Lord's por- 
tion is his people; Jacob is the lot of his inheritance." 
(Dcut. 32: 9) Such constitute the holy nation whom 
the Lord has taken out from amongst men to be wit- 
nesses for him and who must show forth his praises. 
(1 Pet. 2:9, 10) "Blessed is the nation whose God 
is Jehovah, the people whom he hath chosen for his 
own inheritance." (Ps. 33:12, A.R.V.) Clearly these 
are the people who become Jehovah's witnesses and 
who must continually and faithfully perform their 
part of the covenant before entering fully into the 
inheritance. These are they whom Jehovah makes 
members of his 'elect servant' class and whom he 
gives as a covenant for the nations to bear testimony 
of him and his kingdom before the people, and this 
honor he gives to none other. — Isa. 42: 1-8. 

It is the anointed ones to whom Jehovah says: 
"The eyes of your understanding being enlightened; 
that ye may know what is the hope of his calling, and 
what the riches of the glory of his inheritance in the 



HIS COVENANTS 



saints." (Eph. 1: 18) Jehovah fixes the place for his 
covenant people, and no one can remain in that place 
unless he joyfully accepts and does the will of God 
in the day of judgment. (1 John 5 : 3; 4 : 17, 18) The 
curses of Jehovah are upon those who become un- 
faithful to their covenant, and his blessings everlast- 
ing are given to those who continue faithful ; therefore 
the words of Moses quoted by the apostle Peter apply 
at the present time: "Repent ye therefore, and be 
converted, that your sins may be blotted out, when 
the times of refreshing shall come from the presence 
of the Lord; and he shall send Jesus Christ, which 
before was preached unto you : whom the heaven must 
receive until the times of restitution of all things, 
which God hath spoken by the mouth of all his holy 
prophets since the world began. For Moses truly said 
unto the fathers, A prophet shall the Lord your God 
raise up unto you of your brethren, like unto me; 
him shall ye hear in all things, whatsoever he shall 
say unto you. And it shall come to pass, that every 
soul, which will not hear that prophet, shall be de- 
stroyed from among the people." (Acts 3: 19-23) To 
the same class brought into the temple Jesus now 
says: "Be thou faithful unto death, and I will give 
thee the crown of life."— Rev. 2: 10, R.V. 

At Moab Jehovah told the Israelites that if they 
would be diligent to hearken unto his commandments 
to love and to serve Jehovah with all their heart and 
soul he would give them "the first rain and the latter 
rain". (Dcut. 11: 13, 14) This is in accord with the 
prophecies uttered by Joel and Hosea. (Joel 2:23; 
Hos. 6:3) It is also in harmony with the prophecy 
of Ezekiel 34:20: "And I will make them and the 
places round about my hill a blessing; and I will cause 
the shower to come down in his season : there shall be 



268 



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HIS COVENANTS 



269 



showers of blessing. ' ' These texts further confirm the 
conclusion that the covenant made at Moab has its 
fulfilment on God's people who are gathered together 
at the temple and who, after having been brought 
into the temple, receive the showers of "the latter 
rain". Such has been the time of refreshing and 
blessing in which God's anointed people have been 
greatly blessed by receiving from Jehovah's hands 
an understanding of his prophetic utterances. Only 
those who have been taken into this covenant for the 
Kingdom, and who have been diligent to perform their 
part of it, have been privileged to receive and enjoy 
these blessings foreshadowed by the latter rain. "In 
the light of the king's countenance is life; and his 
favour is as a cloud of the latter rain." — Prov. 16 : 15. 

JESHURUN 

Jehovah designates his covenant people by the name 
"Jeshurun". This name appears only four times in 
the Scriptures : three times in the book of Deuterono- 
my, and once in Isaiah's prophecy. (Deut. 32: 15; 33: 
5, 26; Isa. 44: 2) It was first used in the address de- 
livered by Moses on the plains of Moab when the cove- 
nant was made. Nothing stated by Jehovah in his 
"Word is unnecessary or redundant. Therefore we must 
conclude that both the time and the place of using the 
word are significant. The name signifies "a righteous 
people" and would therefore apply to all who are as- 
sembled at the temple for judgment and who stand in 
the righteousness of Christ Jesus. All such have been 
brought forth as the sons of God and been called to 
and have accepted the call to and are in line for the 
kingdom, hence made righteous by and through the 
shed blood of Christ Jesus. The "evil servant" class 
must at one time have been counted as righteous, 






otherwise such could not have been gathered out of 
the kingdom. The name "Jeshurun" would more par- 
ticularly apply to those who are approved at the judg- 
ment and taken into the temple and anointed. There- 
fore Jehovah says to them : "Thus saith the Lord that 
made thee, and formed thee from the womb, which 
will help thee; Fear not, Jacob my servant; and 
thou Jcsurun, whom I have chosen." — Isa. 44: 2. 

In the prophetic song of Moses, written and de- 
livered by him to the Israelites at the time of the 
covenant at Moab, there appeared these words: "But 
Jeshurun waxed fat, and kicked : thou art waxen fat, 
thou art grown thick, thou art covered with fatness : 
then he forsook God which made him, and lightly 
esteemed the Rock of his salvation." (Deut. 32:15) 
This prophecy fulfilled on the greater scale at the tem- 
ple judgment shows that there would then be a class 
to whom the name of "Jeshurun" once applied and 
who would afterwards become unfaithful and for- 
sake Jehovah. The name "Jeshurun" signifies a close 
relationship between Jehovah and his people, and it 
seems quite clear that Jehovah promised his people 
such close relationship at the time the covenant was 
made at Sinai when he said to them : "Now therefore, 
if ye will obey my voice indeed, and keep my cove- 
nant, then ye shall be a peculiar treasure unto me 
above all people: for all the earth is mine." (Ex. 
19 : 5) This would show that such a close relationship 
is promised to those who enter into the covenant to 
do God's will, and which they receive upon condition 
of faithfulness. Those who had responded to the call 
for the kingdom, and who stood before Christ at the 
temple for judgment, therefore were all at that time 
included in that name of "Jeshurun", but the name 



270 



JEHOVAH 



HIS COVENANTS 



271 



would continue only with those who were chosen and 
who continued faithful. 

The facts which are well known support this con- 
clusion. Prom and after the coming of the Lord Jesus 
to the temple there were those in line for the King- 
dom who became wise in their own conceits, self- 
eentered, rebellious and lawless. As the prophet 
Moses put it, ''Thou art grown thick, thou art cov- 
ered with fatness: then he forsook God which made 
him, and lightly esteemed the Rock of his salvation." 
"Thick" or "fatness", as here used, means "to shine 
and become gross". There are those who have a great 
desire and ambition to shine before men and such have 
become unfaithful to the terms of their covenant. 
These are the ones who become lawless or workers of 
iniquity and who refuse to give heed to God's way 
of carrying forward his work and who instead follow 
their own selfish ways in order that they may shine 
before men. Such are the ones who offend or set 
snares for others and draw followers after them and 
whom the Lord Jesus declared that he would gather 
out of his kingdom. "The Son of man shall send 
forth his angels, and they shall gather out of his 
kingdom all things that offend, and them which do 
iniquity." (Matt. 13:41) It follows, therefore, that 
first they must have been in line for the kingdom. It 
is this class that makes up the "evil servant", the 
"man of sin", "the son of perdition. "—Matt. 24: 48- 
50; 2 Thess. 2:3-9. 

The great Rock is Jehovah; and the "evil servant" 
class, "the son of perdition," disregards the instruc- 
tions given by Jehovah, and of such the prophecy by 
Moses says: "Of the Rock that begat thee thou art 
unmindful, and hast forgotten God that formed thee. 
And when the Lord saw it, he abhorred them, because 






of the provoking of his sons and of his daughters. And 
he said, I will hide my face from them, I will see what 
their end shall be : for they are a very f roward genera- 
tion, children in whom is no faith. For they are a na- 
tion void of counsel, neither is there any understand- 
ing in them. that they were wise, that they under- 
stood this, that they would consider their latter end ! 
To me belongeth vengeance, and recompense; their 
foot shall slide in due time : for the day of their calam- 
ity is at hand, and the things that shall come upon 
them make haste. "— Deut. 32: 18-20, 28, 29, 35. 

The judgment here recorded is against those and 
will be executed against those who are unfaithful to 
the terms of their covenant for the Kingdom, and this 
is fully supported by the words of the prophet Moses 
uttered on the same occasion and quoted by Peter 
after Pentecost, (Acts 3 : 23) This is further proof 
that it is the covenant people of Jehovah who are in 
the covenant for the Kingdom that must hear and obey 
the commandments of the Lord Jesus Christ as Je- 
hovah's Chief Officer and Great Prophet. _ Certain 
facts and circumstances have come to pass in recent 
months which are clearly a fulfilment of this prophecy. 
In some companies where men have held the office of 
'elective elder', and which men have heretofore at- 
tempted to shine, these have set themselves in opposi- 
tion to the work of the Kingdom carried on by God's 
anointed people on earth, and announce their opposi- 
tion because The ~Watchtower has published what 
clearly appears to be the Scriptural truth concerning 
"elders". Such things are to be expected. This con- 
firmation or fulfilment of prophecy is an encoiirage- 
ment to the faithful because it informs them that 
they are in the right way. 



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273 



"KING IN JESHURUN" 

The words of Jesus make it clear that at the tem- 
ple judgment he would make manifest the faithful 
class to whom he would commit all the kingdom inter- 
ests on earth, and that ho would make such the "faith- 
ful and wise servant". (Matt. 24: 45-47) The proph- 
ecy uttered by Moses in Moab locates the time when 
the "faithful servant" class is made manifest, and 
such time corresponds to the time of judgment at the 
temple. It is written i "And he was Icing in Jeshurun, 
when the heads of the people and the tribes of Israel 
were gathered together." (Dent. 33:5) The "king 
in Jeshurun" mentioned in this text plainly means 
Jehovah God, and this is shown by the context and 
by other scriptures. Christ is the head of the church 
(God's anointed ones), "and the head- of Christ is 
God." (1 Cor. 11:3) Therefore the "heads" of Je- 
hovah ? s covenant people are Jehovah himself and the 
Lord Jesus Christ. At what time, then, were these 
"heads of the people" gathered together? Mani- 
festly at the time that Jehovah builds up Zion, his 
capital organization. "When the Lord shall build 
up Zion, he shall appear in his glory." (Ps. 102: 16) 
Jehovah's organization Zion is symbolized by his 
woman who remains barren until God's due time to 
assemble his organization. — Isa. 54 : 1-7. 

In due time Jehovah sent forth the Head of his 
capital organization, the Greater Moses, to the tem- 
ple and there he gathers together unto himself those 
who are devoted to Jehovah God. "Gather my saints 
together unto me; those that have made a covenant 
with me by sacrifice." (Ps. 50:5) Furthermore, the 
covenant made with Israel in Moab and announced by 
Moses typically included all of the people of Jehovah 
that shall inherit the land of promise. Note that the 






Lord God said: "Neither with you only do I make 
this covenant and this oath; but with him that stand- 
cth here with us this day before the Lord our God, 
and also with him that is not here with us this day." 
(Deut. 29:14, 15) When Jesus Christ appeared at 
the temple not all who shall inherit the Kingdom were 
there for judgment, but some were afterwards brought 
into the temple. These latter arc illustrated in the 
prophetic dramas of Esther and Ruth. The assembly 
of Zion would also mean the ones who had died faith- 
ful and who had partaken of the "first resurrection". 
(Rev. 20:6) Since the Scriptures were written es- 
pecially for the benefit of those on earth at the end of 
the world, therefore the covenant here in Moab specifi- 
cally refers to the remnant. The building up of Zion 
took place in 1918, and since then children have been 
born in Zion. When Zion is built up Jehovah becomes 
King over his covenant and anointed people which is 
Jeshurun. 

Since the name "Jeshurun" means "righteous 
people" or "beloved people", that name would cease 
to attach to those who became unfaithful, but it would 
remain with those who continued faithful. In Deuter- 
onomy 33: 3 it is written: "Yea, he loved the people; 
all his saints are in thy hand: and they sat down at 
thy feet; every one shall receive of thy words." This 
scripture shows a close relationship between God and 
his people. Jehovah bestows his special love upon 
Zion, and this shows that "Jeshurun" means the be- 
loved people of God. "For the Lord hath chosen 
Zion: he hath desired it for his habitation." (Ps. 
132:13) According to one standard translator the 
name "Jeshurun" means "blessedness and prosper- 
ity". {Fausset) Jehovah grants his blessings and 
prosperity only to his righteous people who continue 



JEHOVAH 



faithful. In harmony with this it is written: "The 
stone which the builders refused is become the head 
stone of the corner. This is the Lord's doing; it is 
marvellous in our eyes. This is the day which the 
Lord hath made; we will rejoice and be glad in it. 
Save now, I beseech thee, Lord : Lord, I beseech 
thee, send now prosperity. Blessed be he that Cometh 
in the name of the Lord : we have blessed you out of 
the house of the Lord. God is the Lord, which hath 
shewed us light; bind the sacrifice with cords, even 
unto the horns of the altar." (Ps. 118:22-27) The 
facts show that these prophecies began to have fulfil- 
ment in the year 1918, and which was more partic- 
ularly marked from and after 1922. 

The mere fact that Jehovah causes to be recorded 
a prayer for his people, to wit, 'Send prosperity,' 
proves that he will send prosperity to those who are 
faithfully obedient to him as members of his organi- 
zation. These words apply to the faithful Jeshurun 
class, which is Zion. The words of the psalmist, ■ ' God 
is the Lord, which hath shewed us light," prove that 
Jehovah instructs and gives light to his covenant peo- 
ple who are gathered together under their head Christ 
Jesus and who are faithful. These are the children 
of Jehovah by his "woman" Zion and are made mem- 
bers of his organization and are taught of God and 
are at peace; as it is written: "And all thy children 
shall be taught of the Lord; and great shall be the 
peace of thy children." (Isa. 54:13) Those of the 
temple class are taught of God and are at peace and 
continue to rejoice in the light which God gives them. 

It is not so with those who were once of Jeshurun 
but who have forsaken their covenant and have taken 
a course contrary to God's commandment. These are 
not taught of Jehovah, and henee they continue to 



HIS COVENANTS 



275 



speak evil against Jehovah's organization and the 
work which his organization is now doing on the earth. 
Among some of the later truths which Jehovah has 
revealed to his faithful people is that concerning elders 
and the 'elective office' thereof. He has shown his 
people that elders are not made by the votes of crea- 
tures, but that true elders are made by growth in 
the likeness of the Lord Jesus Christ. Those who were 
once of Jeshurun and who have become "fat" refuse 
to agree to and accept these truths. Furthermore, 
they reject and oppose the paramount duty laid upon 
God's covenant people to proclaim the name of Je- 
hovah and to deelare the day of his vengeance against 
Satan's organization. These disobedient ones are not 
taught of God, and for this reason they make false 
charges against those who do faithfully serve Jehovah. 
The point that must be stressed here is this, that the 
covenant made at Moab shows that those whom the 
Lord approves and anoints upon coming to the temple 
must thereafter continue to faithfully obey all com- 
mandments of the Lord if they would enter into their 
glorious inheritance. This can be accomplished only 
by full and unselfish devotion to Jehovah and his 
kingdom. Jehovah will now have his name made 
known in the earth, and those who love him will work 
together in unity in doing the will of the Most High. 

BLESSINGS 

The Israelites on the plains of Moab were soon to 
enter their inheritance, and they were informed that 
they would have to fight before their inheritance 
would be gained. The covenant people of Jehovah 
now brought into the temple are informed that soon 
they will enter into their inheritance if they are faith- 
ful to the end, but before doing so they must fight. 



276 



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HIS COVENANTS 



277 



Their fight is not with carnal weapons, but consists 
in faithfully resisting the enemy, and faithfulness in 
bearing the testimony of Jehovah and declaring that 
his vengeance shall be executed upon Satan's organi- 
zation. These must declare that Jehovah is God over 
the whole earth and that his name shall now be vindi- 
cated. The faithfulness of Jehovah's witnesses in per- 
forming their covenant of obedience brings upon them 
the assaults of the enemies. The enemy under the 
leadership of Gog, the marshal of Satan, conspire to 
destroy, and they act to destroy the faithful ones of 
Jcshurun, and these enemies particularly include the 
"evil servant" class. In order that the faithful ones 
may bo fully encouraged, comforted and made hope- 
ful Jehovah now enlightens them by giving them an 
understanding of the things he caused to be written 
long years ago. Thus he continues to place upon his 
table for their benefit the food that is convenient for 
their well-being. 

After Moses had spoken at length to the Israel- 
ites concerning the covenant and had written the Song 
and delivered it to them in obedience to the command- 
ment of Jehovah, then he told the faithful of the 
blessings they might expect to receive: "And this is 
the blessing, wherewith Mo.ses the man of God blessed 
the children of Israel before his death." (Deut. 33: 1) 
Undoubtedly these words of blessing spoken by Moses 
were written for the special benefit and comfort of 
the righteous remnant now gathered together unto 
Christ in these last days. Within a short time he 
will take these faithful ones into their everlasting in- 
heritance, and these are informed that before receiv- 
ing that inheritance they must fight faithfully and 
truly under the name and banner of the eternal King. 
The assembling of the tribes before Moses seems to 






have a correspondency in the sealing of the tribes of 
Israel, as stated in Revelation 7. The covenant people 
of Jehovah are now before him to hear all that he 
might say unto them by Christ Jesus, and then to 
render full and loving obedience to his commandment. 
Moses spoke all the words of the Song or Psalm in the 
hearing of the people there gathered before him, con- 
cluding with these words: "Set your hearts unto all 
the words which I testify among you this day, . . . 
For it is not a vain thing for you; because it is your 
life; and through this thing ye shall prolong your 
days in the land, whither ye go over Jordan to pos- 
sess it." (Deut. 32:46, 47) After hearing the words 
of this Song doubtless the people sang it together. 

Now we see the Greater Moses, Christ Jesus, has 
assembled the covenant people of Jehovah God and 
brought the approved ones into the organization pic- 
tured by Mount Zion. Of the great multitude that 
left the world to follow after Christ Jesus only a few 
are now in God's organization. Many turned away 
from Jehovah and the Commander of his host. Some 
of these grew "fat" and forsook the Lord and drew 
others after them. Only the anointed stand with 
Christ Jesus upon Mount Zion at the present time. 
Only these can learn to sing the "new song". (Rev. 
14: 1-3) The faithful remnant have learned the name 
of Jehovah and its meaning, and as his servants they 
are privileged to know and to sing the song of praise 
as no others can. They see that Jehovah will vindicate 
his name at the greatest battle that will ever have 
been fought, that he will cover himself with the laurels 
of victory and everlasting glory. 

Now the remnant see that "Jehovah's portion is 
his people; Jacob [his anointed] is the lot [cord] of 
his inheritance". (Deut. 32: 9, A.B.V.) They know Je- 



278 



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hovah is their Father and King Eternal and that be- 
cause they are righteous through Christ Jesus and 
wholly devoted to the kingdom they are the people of 
Jcshurun. Furthermore they know that Jehovah has 
given to them the new name, which is "Jehovah's wit- 
nesses", and has sent them forth to sing his praises in 
the earth as a testimony to his name. They have a 
vision of the mighty organization like unto a great war 
chariot, with Jehovah riding above all. With a song 
expressing great joy they now say: "There is none 
like unto the God of Jcshurun, who rideth upon the 
heaven in thy help, and in his excellency on the sky." 
— Deut. 33 : 26. 

Without doubt Jehovah caused Moses to write these 
words for the special encouragement of the faithful 
remnant people now on earth. Scattered throughout 
the national divisions of the earth, yet being no part 
of the world, these faithful witnesses of Jehovah see 
that the day of entering into their everlasting in- 
heritance is now at hand. They know that there must 
first come, however, the battle of the great day of God 
Almighty and that they must bear the testimony of 
Jehovah until the great battle is fought. The enemy 
has come up and encamped against them, expecting 
to block their advance movement and to cut them off 
from being a nation. These faithful witnesses of Je- 
hovah are small in number and have no strength with- 
in themselves, but their faith and confidence in their 
leader Christ Jesus and their King Eternal Jehovah is 
absolute, and in that strength they can accomplish 
God's purposes. They see that the name of Jehovah 
which they are now privileged to bear is their high 
tower of refuge, and into it they run and are safe. Je- 
hovah gives them further aid and comfort because he 
is the Father of mercy and God of all comfort, and to 






HIS COVENANTS 



279 



i 



them, the faithful remnant, he now says: "The eternal 
God is thy refuge, and underneath are the everlasting 
arms: and he shall thrust out the enemy from before 
thee; and shall say, Destroy them."— Deut. 33:27. 

With this emphatic declaration from the mouth 
of the Almighty God ringing in their ears, who among 
the remnant should fear any part of Satan's organiza- 
tion? Those who do fear men or devils will fall into 
a snare, but those who confidently trust in God shall 
not. be moved. The precious promise of Jehovah to 
bear up his people with his everlasting anus has never 
applied until the gathering of his approved ones into 
the temple. These are made a part of Jehovah's host 
under Christ Jesus that goes into battle with the 
enemy and before which mighty host the enemy is 
certain to fall. Jehovah now gives full assurance to 
those who are his that he will thrust out the enemy 
and destroy him, and he commands his covenant peo- 
ple to sing out this great truth that others may hear. 
The approved ones of Jehovah, the Jeshurun or faith- 
ful witness class, stand at the entrance of their in- 
heritance singing Jehovah's praises, and to the guar- 
dian angels that keep the way they say: 'Open to me 
the gates of righteousness that the righteous nation 
which keeps God's law may enter in.' Because of the 
faithfulness anil complete devotion of the anointed 
this benediction is pronounced for them: "Thou wilt 
keep him in perfect peace, whose mind is stayed on 
thee: because he trusteth in thee. Trust ye in the 
Lord for ever; for in the Lord JEHOVAH is ever- 
lasting strength." (Isa. 26:1-4) This is in exact 
keeping with the encouraging words of Christ Jesus, 
the Greater Moses, now spoken to the faithful: "Be 
not afraid, the dear little flock! for your Father de- 



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JEHOVAH 



lighteth to give you the kingdom. ' '—Luke 12:32, 
Roth. 

HIS LOVING-KINDNESS 

The loving-kindness of Jehovah extended to his 
beloved people through Christ Jesus is beyond the 
comprehension of man. None on the earth can have an 
appreciation thereof now except those who are entirely 
devoted to God. For the benefit of the last members 
of Christ on the earth Jehovah made many pictures. 
He confirmed a covenant with Israel at Mount 
Sinai, and forty years later he made another covenant 
with them on the plains of Moab. This latter cove- 
nant corresponds to the time when Jesus gathers to- 
gether those who are called to the Kingdom and who 
are approved and are brought into the covenant for 
the Kingdom. Thus being chosen they must remain 
for ever faithful. 

The covenant people of God, gathered at the temple, 
are all designated at first under the name " Jeshurun", 
but only the approved ones retain that name. This is 
not their official name, but rather the name showing a 
close relationship of the faithful to Jehovah God. To 
those whom the Lord approves, and whom he anoints, 
he gives a new name which the mouth of Jehovah 
names. (Isa. 62: 2) These are sent forth as his wit- 
nesses, and they are no longer in the dark as to the 
will of God. "For this commandment which I com- 
mand thee this day, it is not hidden from thee, neither 
is it far off. But the word is very nigh unto thee, in 
thy mouth, and in thy heart, that thou mayest do it." 
(Deut. 30:11, 14) The faithful remnant is made a 
part of the host of Jehovah under the Greater Moses, 
and these must hearken unto his every word and joy- 
fully obey. (Deut. 18: 19; Acts 3 : 23) As Moses said 



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281 



to the Israelites in Moab, so now the Greater Moses 
says to the covenant people in the temple: "See, I 
have set before thee this day life and good, and death 
and evil." (Deut. 30: 15) If the remnant would live 
they must now continue uncompromisingly against the 
enemy organization and wholly and completely devote 
themselves to Jehovah and his organization. Into their 
mouths Jehovah has put his word, and as members of 
his organization they must finish the testimony of Je- 
sus Christ committed to them. 

Writing to the covenant people of God in Christ, 
Paul quotes the words of Moses, showing that they 
apply to the anointed particularly at this day. (Rom. 
10:5-11) Jehovah has equipped his people to bear 
his testimony, and in order to bo faithful to their 
covenant they must do that very thing. At the Colum- 
bus (Ohio) convention in 1931 Jehovah made known 
to his people that he had given them a new name and 
had constituted them his witnesses and made them a 
part of his elect servant, to whom alone he gives this 
honor. This manifestation of his loving-kindness is too 
great for us to fully comprehend. Those who have 
seen and appreciate this favor from Jehovah have joy- 
fully entered into his service to bear testimony to his 
name. Regardless of all the hardship and vicissitudes 
that now beset them these faithful ones go on in the 
strength of the Lord, knowing that soon victory will 
be complete. 

It is only the faithful anointed that appreciate that 
they are the children of Jehovah by his woman Zion 
and that they all are taught of God. Jehovah now 
feeds his people abundantly with the precious things 
from his table, and therefore they continue to sing 
his praises in the words written for them, to wit: 
"Praise ye Jehovah. I will give thanks unto Jehovah 



282 



JEHOVAH 



with my whole heart, in the council of the upright, 
and in the congregation. He hath made his wonderful 
works to be remembered : Jehovah is gracious and mer- 
ciful. He hath given food unto them that fear him: 
he will ever be mindful of his covenant. He hath 
showed his people the power of his works, in giving 
them the heritage of the nations. The works of his 
hands are truth and justice; all his precepts are sure. 
He hath sent redemption unto his people; he hath 
commanded his covenant for ever : holy and reverend 
is his name. The fear of Jehovah is the beginning of 
wisdom; a good understanding have all they that do 
his commandments: his praise endureth for ever." — 
Ps. Ill : 1, 4^7, 9, 10, AJt.V* 






CHAPTER IX 

HIS COVENANTS 

JEHOVAH covenanted unto his beloved Son, Christ 
Jesus, a kingdom, which kingdom is the capital 
organization of Jehovah and of which, of course, 
Christ Jesus is the Head and Lord. In God's due time 
that kingdom, which is "the holy city" or heavenly 
organization, completely dedicated and devoted to Je- 
hovah God, comes down from God out of heaven and 
takes charge of the affairs of the world. Jehovah au- 
thorizes Christ Jesus to covenant unto his faithful 
brethren for a part or place in that kingdom, that 
such faithful ones might be a part of his royal or- 
ganization. It is the Kingdom or holy organization 
that completely vindicates Jehovah's name after first 
bearing testimony to his name. That covenant for the 
Kingdom is separate and distinct from the new cove- 
nant, but is closely related thereto. One must be in 
the new covenant before he can be in the Kingdom. 

FORESHADOWED 

King David was a type foreshadowing the King, 
Christ Jesus. Being a Jew, David was subject to the 
law covenant made in Egypt; but it was after he was 
thirty-seven years old that God made with David a 
covenant to establish his kingdom for ever. (2 Sam. 
7 : 1-29) Jesus Christ made announcement of the cove- 
nant for the Kingdom for the first time after he told 
his disciples of and concerning the making of the new 
covenant. At the same time of the making the an- 

283 



284 



JEHOVAH 



HIS COVENANTS 



285 



nounccment to them that God had covenanted with 
him for a kingdom, Jesus stated to his faithful dis- 
ciples that he covenanted unto his faithful brethren 
that they should participate with him in that kingdom : 
"And you arc they who have continued with me in my 
trials. And I covenant for you, even as my Father has 
covenanted for me, a Kingdom. ' ' — Luke 22 : 28, 29, 
Diag, 

Forty years after the law covenant was made in 
Egypt and inaugurated at Mount Sinai God com- 
manded Moses to make a covenant with Israel in the 
land of Moab. "These are the words of the covenant, 
which the Lord commanded Moses to make with the 
children of Israel in the land of Moab, beside tho 
covenant which he made with them in Horeb." (Dcut. 
29 : 1) That covenant made in the land of Moab fore- 
shadowed the covenant for the Kingdom. The Moab 
covenant was a means or measure instituted to pre- 
pare the Israelites to enter into Canaan and to servo 
God there. It also pictured the purpose of Jehovah 
to do a preparatory work with his people on earth 
Bince 1918. Shortly before the making of the cove- 
nant at Moab Jehovah commanded Moses to prepare 
the Israelites eligible for war service. (Num. 26: 1-4) 
At the same place was the camp of the Israelites when 
Balak, the king of Moab, hired Balaam to curse the 
Israelites. (Num. 22 : 1-24 : 25) From there the Israel- 
ites set out to execute Jehovah's judgment against the 
Midianites for vexing God's people. (Num. 25: 15-18; 
31 : 1-12) Natural Israel was at that time in Moab, in 
a land not assigned for its inheritance. Likewise the 
people of God taken out for his name, that is, spiritual 
Israelites, are in the world but not part of it at the 
time they are taken into the covenant for the King- 
dom. 






The time and circumstances surrounding the mak- 
ing of the covenant in Moab foreshadowed the time 
and circumstances surrounding the men of spiritual 
Israel when taken into the covenant for the Kingdom. 
This covenant also was looking to the vindication of 
Jehovah's name. (Deut. 1:3; Num. 10:10) At the 
time of making of the covenant in Moab Jehovah had 
begun his rule amidst his enemies and was thus using 
his typical people. He was then "King in Jeshurun", 
when these tribes of Israel were gathered together in 
the land of Moab. (Deut. 33:5) The lands cast of 
the Jordan had then been brought under control by 
the defeat of the Amoritcs under their ruler Sihon 
and by the slaying of Og king of Bashan. (Deut. 
2:24-27; 3:1-11; 4:47; 29:7, 8; 31:4) The land of 
these enemies of Israel had then been possessed by 
the cattle-raising tribes of Israel. (Deut. 3:13-20; 
Josh. 1 : 12-18) These surrounding conditions well find 
a parallel in what came to pass from 1914 to 1918 in 
this, that Christ Jesus was sent forth in 1914 to rule 
amidst his enemies, and he then made war against 
Satan and his angels and cast them out of heaven. 
(Ps. 110:2; Rev. 12:7-9) This corresponding condi- 
tion is a strong argument that the remnant were taken 
into the covenant for the Kingdom after 1918 and 
after the birth of the Kingdom, and after Christ Jesus 
appeared to build up Zion. 

WHO TAKEN IN 

At the time of making the covenant in Moab Aaron 
was dead and there was none of the original company 
living who had left Egypt and who were past sixty 
years of age aside from Eleazar the high priest, 
Joshua and Caleb, the last at that time being seventy- 
nine vears of age. (Deut. 1:36-39; Ex. 6:23; Josh. 



286 



JEHOVAH 



14 : 6-11) It follows then that most of those taken 
into the covenant in Moab were "young men", such 
as mentioned in a later prophecy. (Joel 2 : 28) "Take 
the sum of all the congregation of the children of 
Israel, from twenty years old and upward, through- 
out their fathers' house, all that are able to go to war 
in Israel. Take the sum of the people, from twenty 
years old and upward; as the Lord commanded Moses, 
and the children of Israel, which went forth out of 
the land of Egypt. These were the numbered of the 
children of Israel, six hundred thousand and a thou- 
sand seven hundred and thirty. And the Lord spake 
unto Moses, saying, Unto these the land shall be 
divided for an inheritance, according to the number 
of names." (Num. 26:2, 4, 51-53) Although Caleb 
was then seventy-nine years of age he was counted 
as a young man of forty years, and this manifestly 
because of his faithfulness to God. (Josh. 14:6-11) 
Caleb was a good representative there of that class of 
faithful ones who were also foreshadowed by Mordecai 
and Naomi, at the time of the coming of Christ Jesus 
to the temple for judgment. The zeal of Phinehas, 
the son of Eleazar the high priest, makes him a good 
picture of the "young men" mentioned by the proph- 
et Joel.— Num. 25 : 6-13. 

The older generation of the Israelites who had 
been rebellious, complainers, filled with fear to per- 
form their duties and wanting to return to Egypt 
rather than give battle to the enemy, had been com- 
pletely cleared out, and none of them went into 
Canaan. "These are they that were numbered by 
Moses and Eleazar the priest, who numbered the chil- 
dren of Israel in the plains of Moab, by Jordan near 
Jericho. But among these there was not a man of 
them whom Moses and Aaron the priest numbered, 



HIS COVENANTS 



287 



when they numbered the children of Israel in the 
wilderness of Sinai. For the Lord had said of them, 
They shall surely die in the wilderness. And there 
was not left a man of them, save Caleb, the son of 
Jephunneh, and Joshua the son of Nun." — Num. 
26 : 63-65. 

At the time Jesus announced the kingdom cove- 
nant to his faithful disciples Judas, who foreshadowed 
the rebellious complainers and fearful ones, had been 
ordered out and was then away. (Luke 22:28-30; 
John 13:21-30) At the temple the "old men" who 
are complainers, faultfinders, selfish ones and oppos- 
ers, are not taken into the Kingdom, bin, such are de- 
barred from entering by the gates of the city. Since 
October 15, 1932, the sanctuary has been cleansed. 
(Dan. 8:14; The Watchtower, July 15, 1933) When 
the Israelites left Sinai they were in line for the prom- 
ised land, but only a few entered. During the Elijah 
work and up to the time of the coming of the Lord 
to the temple many spiritual Israelites were in line 
for the Kingdom, but those who committed the "sin 
of Samaria", who are complainers and faultfinders 
and opposers, and who are fearful of boldly proclaim- 
ing the message of God's kingdom against the enemy 
are left out. Those taken into the covenant for the 
Kingdom must have proved their faithfulness up to 
that point of time. 

TIME OF JUDGMENT 

The coming of the Lord Jesus to the temple marks 
the time of his judgment. Before that time judgment 
must wait, because justice was one of Jehovah's 
'sealed treasures'. At the making of the covenant in 
Moab the iniquity of the Amorit.es was full and the 
time for the execution of judgment upon them had 



288 



JEHOVAH 



come. (Gen. 15: 16) So likewise when the Lord Jesus 
appeared at the temple for judgment the iniquity of 
"Christendom" was full, but first the judgment must 
begin at the house of God. (1 Pet. 4: 17) Jehovah's 
order of judgment seems to be clearly foreshadowed 
by the following: "And he said, The Lord came from 
[first] Sinai, and rose up from [second] Seir unto 
them; he shincd forth from [third] mount Paran, 
and he came with ten thousands of saints: from his 
right hand went a fiery law for them." — Deut. 33: 2. 

Here Sinai, mentioned first, well pictures God's 
sanctuary. "The chariots of God are twenty thousand, 
even thousands upon thousands: the Lord is among 
them, as in Sinai, in the sanctuary." (Ps. 68:17, 
R.V.) Seir, mentioned as second, pictures the "evil 
servant" class, the "man of sin", "the son of perdi- 
tion." Mount Paran seems well to picture the "elec- 
tive elder" class once in line for the Kingdom, for it 
was at the wilderness of Paran that Jehovah cleared 
out the unfaithful ciders. (Num. 12:16; 13:26-33; 
14: 1-39) Compare this with the words of Jude: "And 
Enoch also, the seventh from Adam, prophesied of 
these, saying, Behold, the Lord cometh with ten 
thousands of his saints, to execute judgment upon 
all; and to convince all that are ungodly among them 
of all their ungodly deeds which they have ungodly 
committed, and of all their hard speeches which un- 
godly sinners have spoken against him. These are 
murmurers, complainers, walking after their own 
lusts; and their mouth speaketh great swelling words, 
having men's persons in admiration because of ad- 
vantage. ' ' — Jude 14-16. 

At Moab Jehovah told Moses that among those 
with whom the covenant was being made there were 
many who were not sincere and truly devoted to Him. 



HIS COVENANTS 



289 






(Deut. 31: 16-29) Likewise even after the taking of 
those into the temple and into the kingdom covenant 
there existed a need of cleansing and clearing out of 
the insincere ones, including those who had selfishly 
sought and accepted the position of elective elders, 
and who insisted upon walking after their own selfish 
desires, and hence were not entirely devoted to God 
and to his kingdom. There must bo no murmurers, 
complainers, opposers or selfish, rebellious ones who 
abide in the covenant for the kingdom. Those at the 
cleansed temple are at unity in Christ. It is the time 
of peace within the walls of that glorious palace, and 
all of this house must seek the good of all others there- 
in. (Ps. 122 : 7-9) Those in the covenant for the King- 
dom, and who are the ones taken out as a people for 
God 's name, must walk on, shoulder to shoulder, look- 
ing well to the interests of the Kingdom, and continue 
singing the praises of Jehovah God. 

THE SONG 

Song is evidence of joy. It was therefore appro- 
priate, when Moses, as God's instrument, announced 
to the Israelites in Moab the terms of the covenant 
there made, that he should compose and sing a song; 
which he did. The Israelites were about to engage in 
war and enter into the land of promise. That song 
sung upon the plains of Moab foretold a far more 
wonderful song to be sung at the induction of God's 
chosen people into the covenant for the Kingdom. That 
more wonderful song is now being sung. The words 
of the song of Moses proceeded from Jehovah God, 
and Moses, acting as the mouthpiece of Jehovah, spoke 
the words of this song, to wit: "Give ear, ye heavens, 
and I will speak; and let the earth hear the words of 
my mouth: My doctrine shall drop as the rain, my 



290 



JEHOVAH 



speech shall distil as the dew; as the small rain upon 
the tender grass, and as the showers upon the herb." 
(Deut. 82: 1, 2, R.V.) The Song emphasized the great 
truth thereof, to wit, that the chief purpose of the 
covenant is the vindication of Jehovah's name; that 
Jehovah's name must be known and exalted in all the 
universe. 

Calling upon all spiritually-minded ones to give ear, 
the Song ascribes all goodness and loving-kindness to 
Jehovah, and then says: "For I will proclaim the 
name of the Lord; ascribe ye greatness unto our God. 
The Rock, his work is perfect: for all his ways are 
judgment: a God of faithfulness and without iniquity, 
just and right is he. " (Deut. 32 : 3, 4, R.V.) The Song 
then tells in brief concerning the judgment of Jehovah 
and informs his covenant people how they have vio- 
lated their covenant. "They have dealt corruptly with 
him, they are not his children, it is their blemish; they 
are a perverse and crooked generation. Do ye thus 
requite the Lord, foolish people and unwise? Is 
not he thy father that hath bought thee? He hath 
made thee, and established thee." (Deut. 32:5, 6, 
R.V.) Speaking of his justice and judgment Jeho- 
vah reminds his people that vengeance (that is, vindi- 
cation of his name) belongs to him. "Vengeance is 
mine, and recompense, at the time when their foot 
shall slide : for the day of their calamity is at hand, 
and the things that are to come upon them shall make 
haste. For Jehovah will judge his people." (Deut. 32: 
35, 36, A.R.V.) The prophetic song then shows that 
Jehovah will execute this judgment by his glittering- 
"sword", that is, by him whom he has appointed as 
the Judge of all things and the Vindicator of his great 
and holy name: "If I whet my glittering sword, and 
mine hand take hold on judgment; I will render venge- 



HIS COVENANTS 



291 



anee to mine adversaries, and will recompense them 
that hate me."— Deut. 32:41, R.V. 

This song of Moses corresponds exactly and runs 
parallel with 'the song of Moses and the Lamb', sung 
when Zion is builded up and when the remnant are 
taken into the covenant for the Kingdom. The pic- 
ture is that of the entire 144,000, which includes the 
remnant on earth, standing by the "sea of glass", 
symbolic of the judgments of Jehovah, which judg- 
ments are now clearly made known to the remnant, 
as it is written: "Thy righteousness is like the great 
mountains; thy judgments are a great deep : Lord, 
thou prcservest man and beast. How excellent is thy 
lovingkindness, God! therefore the children of men 
put their trust under the shadow of thy wings." — 
Ps. 36:6,7. 

The Song on the plains of Moab now finds a great- 
er fulfilment in the words of the Greater Moses, to 
wit: "And they sing the song of Moses the servant 
of God, and the song of the Lamb, saying, Great and 
marvellous arc thy works, Lord God Almighty; just 
and true are thy ways, thou King of saints. Who 
shall not fear thee, Lord, and glorify thy name? 
for thou only art holy : for all nations shall come and 
worship before thee; for thy judgments are made 
manifest." (Rev. 15: 3, 4) This song is now sung by 
the 144,000 gathered with Christ Jesus into God's 
holy organization, and it is as it were a new song, 
which only the 144,000 can learn and sing. — Rev. 14: 
1-4. 

The song of Moses was a testimony then against 
the unfaithful ones of Israel, and the song sung to- 
day by those under the Greater Moses must be sung in 
the ears of those who have proved unfaithful to their 
covenant to do the will of God and as a testimony 



292 



JEHOVAH 



against them. (Deut. 31 : 19-22) In due time judg- 
ment will be executed upon the unfaithful. (Deut. 
32: 25-28, 35) Judgment with Jehovah is not in vain 
or unimportant, but is sure and of the greatest im- 
portance. (Deut. 32: 46, 47) Jehovah had made pro- 
vision for and arrangement for judgment of natural 
Israel, and now he has likewise made provision for the 
judgment of spiritual Israel, which judgment takes 
place at the temple. It is a time of joy, and therefore 
a time for singing, because the spiritual Israelites 
taken out for the name of Jehovah, to whom he has 
given his name, making them his witnesses, are now 
entering into war and, proving faithful, shall soon 
enter into the everlasting 'land of promise'. The 
Greater Moses, the King, is with them, and he is cer- 
tain to lead the faithful ones to complete victory and 
to the vindication of Jehovah's name. It is the time 
of the joy of the Lord, and the faithful have been in- 
vited to enter into his joy. 

FAITHFULNESS 

In every covenant in the making of which two or 
more parties are involved there must be a good and 
valuable consideration moving from one to the other. 
The faithful performance of the terms and provisions 
of the covenant constitutes a good and valuable con- 
sideration of one to the other. Jehovah by the terms 
of his covenant binds himself to keep and perform the 
same, and those on the other side of the covenant are 
likewise bound to keep and perform the terms thereof. 
Jehovah is always faithful, and the other parties to 
the covenant must be faithful if they would please 
God and be used to accomplish his purposes. "Know 
therefore that the Lord thy God, he is God, the faith- 
ful God, which kecpeth covenant and mercy with them 



HIS COVENANTS 



293 



that love him and keep his commandments, to a thou- 
sand generations." (Deut. 7:9) It is by the faithful- 
ness of Jehovah and the faithfulness of those whom 
he takes into the covenant for the Kingdom that his 
name will be vindicated. — Isa. 49 : 7. 

Throughout the book of Deuteronomy the pervading 
counsel is faithful devotion to Jehovah. Those whom 
God approves, and who shall have a part in the vin- 
dication of his name, shall be "Holiness unto the 
Lord". (Zech. 14: 20) The call to the Kingdom was 
issued and many responded to that call, and those who 
proved faithful up to the time of the coming of Christ 
Jesus to the temple were chosen, and now the "called 
and chosen" who are taken into the covenant for the 
Kingdom must prove faithful. (Eev. 17:14) Only 
those who are faithful unto death shall receive the 
crown of life. (Rev. 2: 10) Those who were once in 
line for the Kingdom and who are not faithful fail. 
'They are the very froward generation, children in 
whom is no faith.'— Deut. 32:20. 

Moses was "faithful in all his house", and his 
faithfulness was a testimony to those who followed. 
Christ Jesus is faithful over his royal house; and the 
condition named in the covenant for the Kingdom is 
that all members thereof must bo faithful. (Ilcb. 
3:5, 6) "Faithful is he that callcth you, who also 
will do it." (1 Thcss. 5: 24) "But the Lord is faith- 
ful, who shall stablish you, and keep you from evil." 
—2 Thcss. 3:3. 

Jehovah condescends to assure those who arc in 
the covenant of his own faithfulness, and faithfulness 
is required of all those who are taken into the cove- 
nant. Therefore those in the covenant for the Kingdom 
are admonished, "Be ye holy; for I am holy." (1 Pet. 
1 : 15, 16; Lev. 11 : 44) Those who are in the covenant 



294 



JEHOVAH 



for the Kingdom are righteous or just by virtue of 
being in Christ and having received the robe of right- 
eousness, and "the just shall live by his faith" and 
faithfulness. — Hah. 2 : 4. 

The covenant made in Egypt and confirmed at 
Mount Sinai required of the Israelites faithfulness, 
and they pledged themselves faithfully to keep the 
terms of the covenant. The covenant made in Moab 
was enjoined upon Israel because Jehovah foreknew 
that there would be stubbornness, rebellion and law- 
lessness amongst the people of the nation of Israel 
after the death of Moses. (Deut. 5:1-33; 31:16-30) 
The covenant in Moab, therefore, was of necessity for 
faithfulness on the part of the Israelites, which faith- 
fulness would be sliown by full obedience to God's 
commandments. The Israelites had now become the 
chosen people of God, and they must prove faithful 
if they would have God's approval and his blessing. 
"And Moses, and the priests the Levites, spake unto 
all Israel, saying, Take heed, and hearken, Israel; 
this day thou art become the people of the Lord thy 
God. Thou shalt therefore obey the voice of the Lord 
thy God, and do his commandments and his statutes, 
which I command thee this day." (Deut. 27:9, 10) 
Compare this with the commandment of the Lord God 
to those who are taken into the temple, to wit: "And 
this shall come to pass, if ye will diligently obey the 
voice of the Lord your God." (Zech. 6:15) It is 
these faithful ones that become pillars in the temple 
of God. 

There is no mention made in the Scriptures of 
animal sacrifice and the sprinkling of blood at the 
making of the covenant in Moab, even though that 
was the day of the new moon. (2 Chron. 2:4) In 
the divine record of Leviticus and Numbers the 



HIS COVENANTS 



295 



priests, tabernacle and animal sacrifice are made fore- 
most, but not so in the mailing of the covenant in 
Moab. This shows that faithfulness is the keynote to 
that covenant in Moab and that the sacrificial provi- 
sions, which prefigured the ransom sacrifice and the 
atonement work of Christ, would of themselves be 
insufficient and unavailing for those who were taken 
out as a people for Jehovah's name as against any 
Israelite's going into captivity to Satan's organiza- 
tion, and into death, unless those in the covenant were 
wholly and faithfully obedient to their vows. In other 
words, they must be faithful, above everything else. 
—Deut. 23 : 21-23. 

Jehovah had selected these Israelites as his people 
to go into Canaan, and now the all-important thing to 
them was faithful obedience to the voice of Jehovah. 
(Deut. 6: 1-3) Later Jehovah by his prophet said to 
that nation : ' ' Thus saith the Lord of hosts, the God 
of Israel: Put your burnt offerings unto your sacri- 
fices, and eat flesh. For I spake not unto your fathers, 
nor commanded them in the day that I brought them 
out of the land of Egypt, concerning burnt offerings 
or sacrifices: but this thing commanded I them, say- 
ing, Obey my voice, and I will be your God, and ye 
shall be my people; and walk j'e in all the ways that I 
have commanded you, that it may be well unto you." 
(Jcr. 7: 21-23) This proves that those taken into the 
kingdom covenant must be obedient to the command- 
ments of the Greater Moses and that obedience is bet- 
ter than sacrifice. 



KINGDOM 

As further proof that the covenant made in Moab 
pictured the covenant for the Kingdom, note the fol- 
lowing: The kingdom is Jehovah God's kingdom, 



296 



JEHOVAH 



HIS COVENANTS 



297 



v.'lneh he prepares and gives to his beloved Son, Christ 
Jesus. The things pertaining to the Kingdom are pic- 
tured by a great mountain of rock, and in the song 
written and sung by Moses in Moab at the command 
of Jehovah there for the first time in the Scriptures 
it is that Jehovah is called The Rock. He is The Rock, 
and all his works arc perfect. He is the "King of 
eternity". (Jer. 10:10, margin) He is the great 
Refuge and Protector of his people. (Deut. 32: 4, 15, 
18, 30, 31) Jehovah is definitely named in Deuter- 
onomy as the King. "And he was king in Jeshurun, 
when the heads of the people and the tribes of Israel 
were gathered together." (Deut. 33:5) This shows 
that the faithful remnant are brought into the cove- 
nant for the Kingdom after the gathering of Jehovah 'a 
saints to him at the temple. 

In the book of Exodus Jehovah makes promise to 
the Israelites conditioned upon their faithfulness to 
their covenant made with him when he took them 
out of Egypt, and says: "Ye shall be unto me a king- 
dom of priests, and an holy nation." (Ex. 19: 6) But 
the instructions concerning the future king of Israel 
are definitely laid down in the book of Deuteronomy. 
(17:14-20; 28:36) The important conditions to be 
performed by those who ultimately become members 
of the royal house, Jehovah announced as these: "If 
ye will obey my voice." Likewise those who shall be 
for ever in the royal house of Jehovah must now be 
wholly obedient unto the Greater Moses, and there 
is no alternative. — Acts 3 : 23. 

LEVIRATE MARRIAGE 

The law governing levirate marriage is set forth 
in the book of Deuteronomy in connection with the 
Moab covenant, and in no other place in the Scrip- 






tures. (Deut. 25:5-10) The one next report in the 
Bible of the actual application of the law of levirate 
marriage is that in connection with the royal tribe 
of Judah in behalf of the king who was to come 
through that tribe. (Gen. 38:1-30; Ruth, chapters 
one to four) It is manifest that the law of levirate 
marriage was a kingdom provision, with which law 
Jehovah's remnant must comply in fulfilment of the 
prophetic picture God made by Naomi and Ruth in 
bringing forth fruit toward the kingdom and in har- 
mony with the covenant for the Kingdom. 

HIS NAME 

In the covenant at Moab Jehovah's name takes 
the most prominent place. Before the making of the 
covenant in Moab the issue of the name and supremacy 
of Jehovah was not perceived; likewise before the 
building up of Zion and taking the remnant into the 
temple God's selected people did not perceive the 
great issue of Jehovah's name and supremacy. "Yet 
the Lord hath not given you an heart to perceive, and 
eyes to see, and ears to hear, unto this day." (Deut. 
29:4) "When the King had come to his throne, and 
the faithful remnant were gathered unto him at the 
temple, they perceived for the first time the great is- 
sue of Jehovah 's name, and thereafter they arc known 
as the Lord's 'willing ones in the day of his power', 
and they delight to make known the name of Jehovah. 
"Thy people shall be willing in the day of thy power, 
in the beauties of holiness from the womb of the morn- 
ing: thou hast the dew of thy youth." (Ps. 110:3) 
The fear of that great and terrible name is necessary 
to continued faithfulness. — Deut. 28 : 58. 

The song of judgment spoken by Moses on the oc- 
casion of making the covenant in Moab puts for- 



298 



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HIS COVENANTS 



299 



ward the name of Jehovah and shows that it must be 
published abroad by Jehovah 's faithful witnesses, and 
concerning these it is written: "For I will proclaim 
the name of Jehovah: ascribe ye greatness unto our 
God." (Deut. 32:3, A.R.V.) Jehovah delivered his 
captive people in 1919 from Satan's organization, and 
this was foreshadowed by the Moab covenant. God's 
covenant people had been scattered and ill-used, re- 
strained and caused to cease from their work, and 
this was done at the hands of the enemy. Jehovah 
did not deliver them for the sake of the remnant, but 
for his own name's sake and to forestall the enemy's 
reproach against that holy name. In proof of this it 
is written: "I said, I would scatter them afar, I would 
make the remembrance of them to cease from among 
men; were it not that I feared the provocation of the 
enemy, lest their adversaries should judge amiss, lest 
they should say, Our hand is exalted, and Jehovah 
hath not done all this. "—Deut. 32: 26, 27, A.R.V. 

In making the covenant in Moab and before cross- 
ing the Jordan into Canaan Jehovah states his pur- 
pose to choose one place for his house or temple and 
there to put his name. In this Jehovah foreshadowed 
and foretold that, when Zion is builded up and the 
remnant gathered to the temple under Christ Jesus 
and when God puts his name there, all sacrifice of 
praise and service must be done according to the rules 
of that organization and through his organization, and 
not according to every man's own whim or desire. 
"But unto the place which the Lord your God shall 
choose out of all your tribes to put his name there, 
even unto his habitation shall ye seek, and thither 
thou shalt come : and thither ye shall bring your burnt 
offerings, and your sacrifices, and your tithes, and 
heave offerings of your hand, and your vows, and your 



i 



freewill offerings, and the firstlings of your herds and 
of your flocks." (Deut. 12 : 5, 6) Jehovah's work must 
be done according to the rules of his organization. 
"Ye shall not do after all the things that we do here 
this day, every man whatsoever is right in his own 
eyes."— Deut. 12:8. 

Some persons who have been brought into Zion and 
anointed have failed to see the necessity of being en- 
tirely obedient to the instructions coming to them 
through God's organization. They do not appreciate 
the fact that the Lord Jesus is the head of Zion and 
that the instructions come from Mm. Those heady ones 
insist on doing 'whatsoever is right in their own sight', 
and such is against the commandment of the Lord. 
(Deut. 12 : 8) Jehovah 's name can be honored only by 
doing his will, and not by following the will of any 
man. (Deut. 26: 1, 2; Prov. 3: 5, 6) The vindication 
of Jehovah's name is magnified as the most important 
matter, and the part that the remnant would have in 
the vindication of that holy name is suggested in the 
law of levirate marriage, which was later illustrated 
and recorded in the book of Ruth, the meaning of 
which God makes known to his remnant after they are 
brought into the temple and into the covenant for the 
Kingdom. 

All who receive Jehovah's approval as his chosen 
people must maintain their integrity toward him. This 
is the very thing the Devil said that man could not 
do; but the faithful will prove that they can do it. 
The song of Moses at Moab magnifies the greatness 
of Jehovah's name. Therein Jehovah's integrity, his 
blamelessncss and his irreproachableness are declared : 
"He is the Rock, his work [including the remnant 
taken out for his name] is perfect." (Deut. 32:4) 
Any crookedness, lawlessness or corruption on the 



soo 



JEHOVAH 



HIS COVENANTS 



301 



part of any of the professed people of God cannot bo 
attributed to Jehovah, but it must be said of all such, 
"They have corrupted themselves; their spot [stain 
or blemish] is not the spot of lii.s children [Jehovah's 
faithful ones] : they [the lawless ones, the elective 
elders who insist on doing their own selfish way, the 
'man of sin', the 'evil servant' class] are a perverse 
and crooked [therefore not Jehovah's] generation." 
—Dent. 32:5. 

Jehovah will not tolerate lawlessness, faultfinding, 
or complaining on the part of those brought into the 
covenant for the Kingdom. This was foreshadowed 
by the song concerning the Moab covenant, in which 
the Lord said concerning the lawless: "And he said, 
I will hide my face from them, I will see what their 
end shall be: for they are a very froward genera- 
tion, children in whom is no faith. They have moved 
me to jealousy with that which is not God; they have 
provoked me to anger with their vanities: and I will 
move them to jealousy with those which are not a 
people; I will provoke them to anger with a foolish 
nation. "—Deut. 32: 20, 21. 

Those who will have a part in the vindication of 
Jehovah 's name must maintain their integrity toward 
him, and hence it is written: "Thou shalt be perfect 
with the Lord thy God." (Deut. 18: 13) Jehovah will 
not give victory to his chosen people because they 
deserve it, nor because of their inherent righteousness 
and of their self-development, but for the vindication 
of his expressed promise and his name. — Deut. 9 : 4-6. 

ONE JEHOVAH 

Those taken into the covenant for the Kingdom 
have now begun to appreciate the truth that there is 
but one Jehovah God; and many others claiming to be 






God's children are blind to this great truth. Jehovah's 
supremacy is affirmed in the covenant at Moab, and 
it is to those in the covenant for the Kingdom that this 
great truth is now magnified : "There is none like unto 
the God of Jcshurun, who rideth upon the heaven in 
thy help, and in his excellency on the sky. The eter- 
nal God is thy refuge, and underneath arc the ever- 
lasting arms: and he shall thrust out the enemy from 
before thee; and shall say, Destroy them." (Deut. 
33 : 26, 27 ) Those who desire so to do may choose 
another for their god and take the consequences, but 
the faithful will be wholly devoted to Jehovah God. 
Jehovah now calls to the would-be gods of the enemy 
for a final show-down. This truth he caused Moses 
to speak, and now the time has come to settle the great 
issue and God's chosen people must declare his pur- 
pose and his judgments. 

There are not several Jehovahs, each having a dif- 
ferent will and a different work. There is but one 
God. The remnant now see and appreciate their di- 
vinely given privilege of proclaiming the name of the 
one and only true Jehovah God, and this they do 
with great gladness of heart. As it was said to natural 
Israel in Moab so now the Greater Moses, Christ Je- 
sus, says to the spiritual Israelites gathered to the 
temple: "Hear, Israel: The Lord our God is one 
Lord : and thou shalt love the Lord thy God with all 
thy heart, and with all thy soul, and with all thy 
might. And these words, which I command thee this 
day, shall be in thine heart." (Deut. 6:4-6) The true 
and faithful saints worship the one and only true 
God, and this is the first commandment, that is, first 
in time, and first in importance, as Jesus declared. 
(Mark 12 : 29, 30) This first commandment is made a 
part of the covenant for the Kingdom. Jehovah alone 



302 



JEHOVAH 



must be worshiped, above all else. (Dent. 6: 1-8) The 
people taken out from the nations for his name must 
be 'holiness unto Jehovah', meaning that they must 
be entirely devoted to Jehovah God, and that they 
shall not tempt Jehovah, nor shall they compromise 
with the enemy and his organization, because such will 
not be tolerated by Jehovah.— Dcut. G : 16; Matt. 4:7. 

The things enjoined upon natural Israel by the 
covenant at Moab are now required of those in the 
covenant for the Kingdom, to wit, Jehovah must bo 
served with joy, and not with complaining, else a curse 
shall fall upon those failing to properly serve him. 
(Dcut. 28:47) Sacrifices unto him must be unblem- 
ished; hence there must be no compromise with or 
mixing of the things and practices of the Devil's or- 
ganization with the work of Jehovah, such as man 
worship, this being the "sin of Samaria". (Amos 8 : 14) 
Manifestly God 's purpose is that his people must know- 
ingly, willingly and joyfully be entirely devoted to 
him. (Deut. 16: 21, 22) The service of Jehovah must 
be rendered at the place where he has chosen to put his 
name, which means in his organization, of which 
Christ Jesus is the head. (Dcut. 16:10-17) Anyone 
who thinks he is in line for the Kingdom and insists 
on going his own way and not observing and walking 
with God's organization is violating this rule of the 
Kingdom. 

Tithe, which is the tenth part, symbolically rep- 
resents all one has and which must be given for the 
temple service and must be presented at the place of 
His name, that is to say, at his organization. (Dcut. 
26:1-19; 12:6; 14:22-29) "Bring ye all the tithes 
into the storehouse, that there may be meat in mine 
house, and prove me now herewith, saith the Lord 
of hosts, if I will not open you the windows of heaven, 



HIS COVENANTS 



303 



and pour you out a blessing, that there shall not be 
room enough to receive it." (Mai. 3: 10) There must 
be unity of worship and service at God's temple, the 
place of his name. (Deut. 12:5-18; 16:1-17) Those 
toward whom the new covenant is inaugurated were 
gathered into the temple and taken into the cove- 
nant for the Kingdom and are at unity with Christ, 
and they must all continue in unity in faithfulness 
and service. Individual desires or opinions are not at 
all to be considered. They having become members of 
God's organization, individuality of creatures ceases 
and any opinions held by them contrary to God's ex- 
pressed will are wrong. The first thing to be consid- 
ered is what is the will of God, and all in the cove- 
nant for the Kingdom must joyfully and harmoniously 
and obediently respond to his will. Those who take a 
different course, and hence a lawless course, are cer- 
tain to be gathered out of the Kingdom. Only those 
who maintain their integrity, continuing in unity and 
in faithfulness in Christ, will shine forth as the sun 
when the others are gathered out. (Matt. 13:41-43) 
Their all must be and will be wholly devoted to Je- 
hovah. 

HIS PROPHET 

It was in Moab that Moses first divulged Jeho- 
vah's promise to raise up a Prophet of whom Moses 
was merely a shadow or type. (Deut. 18: 15-19) Not 
until the bringing of the remnant into the temple was 
the truth revealed to them that Christ Jesus alone is 
that great prophet foretold by Moses. (The Watch- 
tower, 1933, pages 147-153) The preeminence of Je- 
hovah's Prophet is foretold in the words recorded in 
Deuteronomy in connection with the covenant made 
there. (Dcut. 34: 10-12) Therefore those to whom the 



JEHOVAH 

Greater Moses is sent are in a position of far greater 
responsibility than the people of natural Israel were 
ever in. The remnant, now being informed of the 
great issue that is to be settled, and being in the cove- 
nant for the Kingdom, see that there can be no com- 
promise with any part of Satan's organization, but 
that the remnant must be unreservedly and absolutely 
devoted to and obedient to Jehovah and his great 
Prophet. 

The Greater Moses prepared the way before Jeho- 
vah, then came straightway to the temple and gathered 
unto himself the saints of Jehovah, and then brought 
into the covenant for the Kingdom those who had up 
to that point of time proved their faithfulness. 
Thereafter the Greater Moses, Christ Jesus, as Jeho- 
vah's instrument began to unfold to the remnant the 
meaning of prophecy, and it becomes a matter of 
choice for them to choose between Jehovah's great 
Prophet and Servant or the Devil's mouthpiece and 
representative. Many who think they represent God 
are in fact Satan's dupes and instruments. As many 
of the natural Israelites became unfaithful, even so 
now there are those who arc in line for the Kingdom 
who become unfaithful, and these unfaithful ones fail 
to give heed to the Greater Prophet. Those in line 
for the Kingdom who now fail or refuse to render 
wholehearted and loving obedience to Christ will come 
to a disastrous end.— Dcut. 18:13-19; Acts 3:19-23. 

The death of Moses did not take away leadership 
from Israel, because Joshua succeeded him and led the 
Israelites into Canaan. (Deut. 31:14, 15, 23; 34:9) 
Concerning the kingdom covenant foreshadowed by 
the covenant made at Moab, the invincible leadership 
by Jehovah's great Prophet, Christ Jesus, is guaran- 
teed to the remnant. These faithful ones are entirely 



HIS COVENANTS 



305 



and fully assured that if they abide in the temple and 
faithfully and joyfully obey God's great Prophet, they 
shall be brought through with complete victory to the 
praise of Jehovah 's name. This victory is not by what 
they do, but it is the victory of Jehovah accomplished 
for them by Christ Jesus as his great instrument and 
for the honor and vindication of Jehovah 's great name. 
—1 Cor. 15 : 57. 

Christ Jesus, the great Judge foreshadowed by 
Moses, is at the temple conducting judgment according 
to the will of God. His promise made is that those 
apostles taken into the covenant with him for the 
Kingdom shall at his coming for judgment sit with 
him in the judgment of the twelve tribes of Israel. 
This must necessarily be limited to the twelve apostles 
of the Lamb (Eev. 21: 14), but all of those who go 
to make up the spiritual Israelites, that is to say, those 
out of which the royal house is taken, arc involved. 
From this promise of the Lord it is reasonably proper 
to conclude that the faithful resurrected apostles, 
gathered unto Zion first, are having some part in the 
judgment, the details of which are not revealed to us. 
The question then is, Do those still remaining on earth, 
that is, the faithful remnant, have any part in this 
judgment? and the scripture appropriate to this ques- 
tion is: "Therefore judge nothing before the time, 
until the Lord come, who both will bring to light the 
hidden things of darkness, and will make manifest the 
counsels of the hearts : and then shall every man have 
praise of God." (1 Cor. 4:5) The Lord, the great 
Judge, has come, and he has caused the faithful who 
are taken into the covenant for the Kingdom to sit 
with him in heavenly places, that is to say, in the tem- 
ple. It is therefore the time for judgment, and it seems 
clear that the work of the remnant who are yet on 



306 



JEHOVAH 



earth in connection with the judgment is that of de- 
claring the judgments of Jehovah already written, 
and in that way they have a part in the judgment. 

The name of Jehovah now must be made known; his 
vengeance must be declared; but it is the faithful rem- 
nant, constituted his witnesses, that are permitted to 
make proclamation of these truths. The remnant are 
not to pass upon the guilt or innocence of any individ- 
ual, but they are to declare the law or rales of Jeho- 
vah 's judgment, which apply to the obedient and to 
the disobedient. In this manner those in the covenant 
for the Kingdom are now having a part in the judg- 
ment work according to the will of the Lord. Jeho- 
vah's judgments are already written, and his saints 
gathered unto him are commissioned to declare, and 
must declare, his judgments. This they do with songs 
of praise, and Jehovah takes pleasure in their faith- 
fulness in performing their duties in this respect. Con- 
cerning this it is written by God's prophet: "For the 
Lord taketh pleasure in his people: he will beautify 
the meek with salvation. Let the saints be joyful in 
glory: let them sing aloud upon their beds. Let the 
high praises of God be in their mouth, and a two-edged 
sword in their hand; to execute vengeance upon the 
[nations], and punishments upon the people; to bind 
their kings with chains, and their nobles with fetters 
of iron; to execute upon them the judgment written: 
this honour have all his saints. Praise ye the Lord." 
(Ps. 149:4-9) Jehovah discloses to his faithful ones 
his will concerning them. 



CHAPTER X 



HI5 COVENANTS 



JEHOVAH'S covenant is his will or purpose ex- 
pressed in his Word and states the means em- 
ployed by him to put his will into force and effect. 
His covenant is not his "plan", because it would be 
inconsistent for the Almighty One to make a plan. 
His purpose is certain to be accomplished, and he 
chooses his means of bringing about the accomplish- 
ment thereof. The purpose of Jehovah is a secret, and 
therefore hid from all creatures who fail to have an 
appreciation of man's insignificance and of the good- 
ness and supremacy of Jehovah. "The secret of the 
Lord is with them that fear him; and he will shew 
them his covenant." (Ps. 25: 14) The man who does 
not fear God cannot have a proper appreciation of 
the relation of the creature to the Creator. Pear does 
not mean merely respect, honor and reverence for 
God. It means much more than that. The man who 
realizes that God is all-powerful and that He cannot 
look "with approval upon anything that is unrighteous, 
and who learns and appreciates that all men are im- 
perfect and of themselves could not stand before God 
and live, such a man then begins to fear God, and 
that is the beginning of wisdom. He must have some 
knowledge of God before he can start in the way of 
acquiring wisdom. 

The man who fears God desires to learn concerning 
God's will and then to do it. The more he learns, the 
more man appreciates the fact of the imperfections of 

307 



308 



JEHOVAH 



the creature and the inability of the creature to stand 
bi tore the great Creator. He continues then to grow 
ia godly fear. In this attitude of mind a man is in 
position to be taught and to choose the right way. 
''What man is he that fcareth the Lord? him shall he 
teach in the way that he shall choose." (Ps. 25:12) 
It is to such humble-minded and obedient ones who 
continue to fear God, and who seek to know him, that 
Cod reveals his purpose or his covenant. Any man im- 
pressed with his own importance does not fear God 
and is not in position to learn and to appreciate God's 
purpose or his covenant. God's promise, therefore, is 
that he will show his covenant to those that fear him. 
He has kept this promise, as the facts abundantly 
prove. 

The Israelites had seen the exposition of God's 
power when he led them out of Egypt. Time and again 
thereafter he showed them his power and his loving- 
kindness, but only a few of the Israelites had a proper 
fear of and devotion to Jehovah God. It was upon the 
plains of Moab that God caused Moses to say to the 
Israelites : "For Jehovah thy God is a devouring fire. ' ' 
(Deut. 4: 24, A.R.V.) To those toward whom the new 
covenant is inaugurated, and who are brought into 
the covenant for the Kingdom, the words are repeated 
by the apostle: "For our God is a consuming fire"; 
and for this reason the apostle adds: "Let us have 
grace [gratitude and pureness of heart and devotion 
to God], whereby we may serve God acceptably with 
reverence and godly fear." — Heb. 12: 28, 29. 

The Israelites in Moab were a typical people, and 
the spiritual Israelites taken out from the nations for 
Jehovah 's name are an antitypical people, and to the 
latter the rules of Jehovah, announced to govern his 
organization, are unbending and unalterable. These 






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309 



divine rules must be obeyed, and woe is unto him who 
fails or refuses to obey. (Deut. 28: 58) Jehovah's will, 
and therefore his covenant, not only is expressed but 
is now revealed and continues to be revealed to those 
in the covenant for the Kingdom and who faithfully 
and joyfully serve the Kingdom 

CURSES 

As the Lord spoke to natural Israel in Moab, so 
now he says to those in the covenant for the Kingdom : 
'The secret things [not yet revealed] belong unto Je- 
hovah our God, and the things that are revealed be- 
long to us and our children, if we do all the words of 
this law.' (Deut. 29 : 29, Roth., margin) Jehovah God 
does not require of his children the doing of impossi- 
ble tilings: "For this commandment which I com- 
mand thee this day, it is not hidden from thee, neither 
is it far off. But the word is very nigh unto thee, in 
thy mouth, and in thy heart, that thou mayest do it. 
See, I have set before thee this day life and good, and 
death and evil." (Deut. 30: 11, 14, 15) Increased re- 
sponsibility, therefore, falls upon all who have been 
brought into the covenant for the Kingdom, and neces- 
sarily curses are incorporated in the terms of the cove- 
nant for those who willfully disobey. (Deut. 27 : 1-8, 
13-26; 28:15-68; 29:16-29) The statement concern- 
ing the curses or punishments is not made to terrify 
one into obedience, but to warn against what to avoid. 
(Deut. 28:58) Jehovah has taken out a people for 
his own great and holy name, and he cannot and will 
not permit these to be contaminated by the Devil's 
organization and at the same time continue in Jeho- 
vah's organization. In this connection he announces 
his blessings upon those who do obey from a pure 
heart. (Deut. 30: 1-10) The curses upon Israel would 



310 



JEHOVAH 



be pronounced from mount Ebal, meaning "unfruit- 
ful"; and the blessings from mount Gerizim, mean- 
ing "rocky", that is, the Great Eock, from whom all 
blessings flow. 

The fact that Jehovah made the curses and the 
blessings so prominent in that covenant at Moab shows 
not only that Jehovah would bring to those in line 
for the Kingdom a full knowledge of the consequences 
of whichever course they might choose to take, but 
that Jehovah would also make plain to the faithful 
the subject of and concerning the "evil-servant" class, 
as well as that of the "faithful and wise servant" 
class, disclosing the sharp contrast between them. Not 
only that, but that he would cause the sins of the 
"evil servant" class to be boldly pronounced or cried 
out by his faithful witnesses on the earth : "Cry aloud, 
spare not; lift up thy voice like a trumpet, and shew 
my people their transgression, and the house of Jacob 
their sins." (Isa. 58:1) The great Judge, Christ 
Jesus, is now sitting in judgment, and those gathered 
unto him and into the covenant for the Kingdom par- 
ticipate, in this, that they announce the judgments, 
which have already been written. (Ps. 1-19:5-9) The 
Watch tower could not render faithful service to the 
Lord wilhout calling attention to the "evil servant", 
"the man of sin," "the son of perdition," and to 
God's rules relating to the same, and also to the 
wrongful course of those who serve God's people for 
a selfish reason, such as the "elective elder" class. 
The Watch-tower does not publish these truths for the 
purpose of criticism or holding up men to ridicule, 
but only for the sake of Jehovah's name in obedience 
to his commandment. 

At the time of entering into the covenant by sacri- 
fice, each one agreed to obey the will or eommand- 



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311 



ment of God, and this fact must be kept constantly 
beforo the attention of his people. This is made sure 
and mandatory by the words of the Lord God spoken 
at Moab. (Deut. 6:6-9; 11: 18-21; 27: 1-8) The cove- 
nant made at Moab required that the terms and rules 
thereof must be read publicly to the Israelites in the 
place (organization) chosen by Jehovah. (Deut. 31: 
10-13) Thus is foretold the necessity that the rules 
concerning the covenant for the Kingdom be kept con- 
stantly before God's people that they may learn the 
requirements thereof. "Therefore we ought to give 
the more earnest heed to the things which we have 
heard, lest at any time we should let them slip." 
(Heb. 2:1) "Wherefore I will not be negligent to 
put you always in remembrance of these things, though 
ye know them, and be established in the present truth. " 
—2 Pet. 1 : 12. 

In times past the holy spirit was the comforter 
and helper of God's people, and those brethren sup- 
posed to have the spirit of the Lord acted as teachers 
of the consecrated; but now, since the coming of Christ 
Jesus to the temple, Jehovah God and his Great 
Prophet, Christ Jesus, are the Teachers, and these are 
no longer pushed into the corner, but are clearly dis- 
cerned by the faithful, and the faithful ones receive 
knowledge and understanding from the Word of God 
revealed to them through the Head of the temple or- 
ganization. In making the covenant at Moab, which 
foreshadowed the kingdom covenant, the earth as well 
as the heavens is called to be a witness thereto. (Deut, 
30:19) This shows that the kingdom covenant and 
matters pertinent thereto must be published on earth 
to others than those in the covenant, that they may 
know what is coming to pass. It is the covenant or 
purpose of Jehovah that must be declared, and no 



312 



JEHOVAH 



one must acid to or take from that expressed purpose 
as set forth in his Word.— Deut. 4:2; 12:32; Rev. 
22:18, 19; Prov. 30:6. 

This present lime, therefore, is a day of deliberate 
decision, with full responsibility resting upon those 
■who have been brought into the covenant for the King- 
dom. (Deut. 11: 26-28) It is to those who now faith- 
fully and joyfully serve God at the temple to whom 
Jehovah reveals his secrets, as these secrets become 
clue to be made known. Learning these secrets, that 
is to say, getting an understanding of God's purpose 
concerning those in the temple, the kingdom class or 
company must go forth to make proclamation to others. 

REMNANT BROUGHT IN 

It is when Jehovah's saints arc gathered together 
unto him at the temple and when the new covenant is 
inaugurated toward them, and hence when Zion has 
brought forth her 'other children', that the remnant 
of God's people on earth are brought into the kingdom 
covenant. This was foreshadowed by the words spo- 
ken to Israel in Moab, to wit: "Take heed and heark- 
en, Israel; this day thou art become the people of 
the Lord thy God." (Deut. 27:9) Jehovah then 
separates his people from others for the reason and 
in order "that thou shouldcst enter into covenant with 
the Lord thy God, and into his oath, which the Lord 
thy God makcth with thee this day: that he may 
establish thee to day for a people unto himself, and 
that he may be unto thee a God, as he hath said unto 
thee, and as he hath sworn unto thy fathers, to Abra- 
ham, to Isaac, and to Jacob".— Deut. 29: 12, 13. 

Thus Jehovah shows that the people taken out from 
among the nations and taken into the kingdom cove- 
nant are taken in to accomplish his purpose, to wit, 



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313 



that they may be used in connection with the vindica- 
tion of his name. He bringing these into the temple, 
the garments of salvation and the robe of righteousness 
arc laid upon the obedient ones that they may be fully 
identified as the people of God in his righteous organi- 
zation, gathered unto him according to his purpose. 
"That he might preserve us alive, as it is at this day. 
And it shall be our righteousness, if we observe to do 
all these commandments before the Lord our God, as 
he hath commanded us." (Deut. 6: 24, 25) For the 
comfort of those who are now in the covenant for the 
Kingdom, and who are diligent to obey God's com- 
mandments, he says: "Happy art thou, O Israel: who 
is like unto thee, a people saved by Jehovah, the shield 
of thy help, and the sword of thy excellency! And 
thine enemies shall submit themselves unto thee; and 
thou shalt tread upon their high places." — Deut. 33: 
29, A.R.V. 

The remnant in the kingdom covenant are of the 
"chosen" ones of Jehovah. (Deut. 4: 7, 8, 20, 32, 38) 
In times past they were not a people, but, now being 
taken out and anointed, they are the people of Jeho- 
vah for his name. (1 Pet. 2:9, 10) The selection of 
these, and their induction into the kingdom covenant, 
is not due to any self-righteousness or so-called "char- 
acter development" by the creatures, but is due to Je- 
hovah's faithfulness to his covenant, and for the vindi- 
cation of his word and name. They are taken out 
for his name's sake and approved because of their 
faithfulness and obedience. Failure of God's pro- 
fessed people who have been called and who fail must 
be received as a warning, so that "let him that think- 
01 h he standcth take heed lest he fall".— 1 Cor. 10: 
12, 13. 



314 



JEHOVAH 



Tho Israelites had been led by the Lord for forty 
years, and were therefore not ignorant. Even so in 
1919, the remnant were then not an ignorant people, 
but were acquainted with God's past dealings with 
the faithful and also the rebellious ones during the 
period of 'preparing the way before the Lord'; and 
this was foreshadowed by the Moab covenant. — Deut. 
11 : 1-9. 

Jehovah by the Moab covenant, that is, the cove- 
nant of faithfulness, foretold that he would give the 
remnant a new name, and that they must be a holy 
people devoted entirely to the service of Jehovah and 
serve him faithfully. '(Deut. 26:18, 19; 28:10) The 
remnant must 'know therefore this day [that is, the 
day of Jehovah] that Jehovah is God'; hence they are 
responsible for making this great truth known and 
they must render full obedience to God in bearing 
testimony to the truth. (Deut. 4:39, 40; 29:5, 6) 
Obedience assures their remaining in the "land of the 
living". (Deut. 5: 33; 11 : 21) The covenant made in 
Moab emphasizes faithfulness; hence it is properly 
called the covenant of faithfulness. 

Jehovah's great goodness toward and his lovrng 
provision for the remnant is made known in that cove- 
nant of faithfulness. (Deut. 8:2-5; 29: 5, 6) There- 
fore he plainly intimates that the remnant once in 
captivity to Satan's organization shall be fully re- 
leased and restored to God and made a part of his 
holy organization. (Deut. 30: 1-8) Only the faithful 
continue in the privileges of service, and the priv- 
ileges onco enjoyed by those who have become unfaith- 
ful are transferred to the faithful ones; and this is 
foretold by the covenant of faithfulness. (Deut. 32 : 21) 
In harmony with this Jesus spoke the parable of the 
talents.— Matt. 25 : 14-30. 



HIS COVENANTS 



315 



In that covenant in Moab God looked forward to 
the time when he would bring unto himself his chil- 
dren (and this was also foreshadowed by Esther and 
Ruth) and when that class represented by them would 
be included in the covenant for the Kingdom; and it 
is now seen that God has fulfilled this beautiful pro- 
phetic picture.— Deut. 29 : 14, 15; 32: 43. 

REQUIREMENTS 

In that covenant at Moab Jehovah foretold his 
requirements of the remnant. They must be a separate 
people, and not conformed to this world. — Deut. 12: 
29-32; 16:21, 22; 18:9-14. 

They must not commit adultery; and adultery of 
spiritual Israelites means chiefly illicit relationship 
with Satan 's organization. There must be none of this 
with God's people. They are not even to touch the un- 
clean thing, that is, Satan's organization. (Deut. 22: 
13-30) They are not to compromise with the world, 
but must be wholly for God and for his kingdom. — 
Deut. 7:1-5; 12:1-3. 

They shall not depend upon worldly help, but must 
lend the truth to all who desire it. (Deut. 15:6) 
They must maintain their integrity toward God, which 
will be tested by their consistent praise to Jehovah or 
reproach upon his holy name. (Deut. 29: 24-28) Je- 
hovah lias spread a feast for his royal organization, 
and the faithful remnant are caused to sit with Christ 
Jesus at his table and partake of that feast, and hence 
must partake only of clean food that comes from the 
Lord's table, and not be found seeking after the things 
of men. (Deut. 14: 1-21) They must faithfully abide 
by the terms of the everlasting covenant concerning 
the sanctity of life. (Deut. 21: 1-9) Among the rem- 
nant people at the temple there must be no usury, no 



316 



JEHOVAH 



injustice, no cheating, nor acts causing unfruitfulness. 
(Deut. 25 : 11-16) There must be no oppression or de- 
frauding amongst them, but generosity toward the poor 
and helpfulness one toward another. — Deut. 22 : 1-8. 
Those taken into the kingdom covenant must not 
confuse their identity. They must not be effeminate, 
nor must they wear improper garments to attract 
attention to themselves. They must give glory to 
Jehovah. (Deut. 22: 5-12) They must all come to the 
condition of unity in Jehovah's organization and be 
obedient to organization instructions, which instruc- 
tions proceed from the temple. Being at unity, they 
will have confidence one in another and seek always 
to do good one to the other. Further showing that 
each one must be obedient to the instructions proceed- 
ing from the temple: they shall no longer do "every 
man whatsoever is right in his own eyes", but observe 
order and proceed with the work assigned to them, 
offering their sacrifice of praise to Jehovah. — Deut. 
12 : 8-14. 

Let all of the remnant now beware lest they fail 
because of their hcadiness or their desire to follow their 
own ideas as to how God's work should be done. The 
service of Jehovah must be at his chosen place where 
he put his name, which is his temple organization. That 
service must be regularly and faithfully performed, 
and in the manner he has pointed out. (Deut. 12: 18- 
28; 14:23-27; 26:1-3) The sanctuary having been 
cleansed, the remnant must continue in complete unity. 
The condition of the remnant must be that of great 
boldness in declaring the truth. Christ Jesus, being 
Jehovah's great Priest, bestows the blessings upon 
those in the covenant. (Deut. 33 : 6-29) After the time 
they arc brought into the covenant and after the year 
1926 it is a time of blessedness. (Dan. 12: 12; see The 






HIS COVENANTS 



317 



Watchtower, 1929, page 375) The faithful remnant 
will have complete confidence in Jehovah and will not 
fear the enemy; for Jehovah is their refuge. — Deut. 
33 : 26-29. 

That the remnant must now know and thus in- 
telligently declare the judgments of the Lord, the book 
of Deuteronomy, written in connection with the Moab 
covenant, clearly reveals the "evil servant" and con- 
tains direct prophecies concerning the "evil servant" 
and that the "evil servant" class will be put to flight 
by the enemy and taken captive. (Deut. 32: 15-27, 30, 
31) Jehovah will judge them. (Deut. 32 : 34-38; Zech. 
14:2) The covenant of faithfulness also shows that 
the faithful remnant will have nothing in common 
with the "evil servant" class, but will avoid them 
and refuse to engage in controversy with them. — 
Deut. 33 : 11. 

WAR 

Jehovah caused those with whom he made the 
covenant in Moab to fight against the Amalckites and 
Canaanites, foreshadowing that the faithful remnant 
must now carry on an aggressive warfare against those 
who now "stand in the holy place" and who are ene- 
mies of God. (Deut. 20: 10-17) Such enemies, falsely 
and fraudulently claiming to represent God, must be 
pushed back relentlessly and exposed by the truth. 
(Deut. 7 : 22-24) Jehovah gave battle instructions and 
the method of war that was to be carried on by his 
typical people. (Deut. 20: 1-20) The remnant are in- 
structed in the matter of warfare against the enemy 
and, trusting in the Lord, must bravely follow the 
specific instructions given them by the Lord. (Deut. 
7 : 22-24) The faithful remnant, being in the army of 
the Lord, are not to fear the attack of modern en- 



31 S 



JEHOVAH 



trenched enemies, the representatives of Satan. (Dent. 
7 : 17-21) The faithful will tread down the opposition 
and continue to advance, even though there is much 
inconvenience and suffering entailed upon them by 
reason of their faithfulness. They must fearlessly con- 
tinue to proclaim the praise of Jehovah, to announce 
his judgments and his kingdom. Jehovah God is in 
their camp, and they must keep the camp clean and 
wholly devoted to Jehovah. (Deut. 23:9-14; 31:1-8) 
The complete unity of Jehovah's remnant, and their 
continuance in faithful performance of service with 
singing and joy, strikes terror into the heart of the 
enemy; and this was foretold by the covenant made 
in Moab.— Deut. 2: 25; 11: 25; Phil. 1 : 27-29, Weym. 
Jehovah is the God of his righteous people whom 
he designates as Jeshurun, and they are the people of 
God. They have been separated from all of Satan's 
organization, instructed in the secret things of the 
Most High, receiving this instruction in the secret 
place or the temple, and now they are sent forth to 
boldly declare his name. Such are the people of God 
who are in the earth, and who are now in the cove- 
nant for the Kingdom. These requirements and bless- 
ings foreshadowed in the covenant for the Kingdom 
were written aforetime to increase the comfort and 
hope of God's faithful people. (Rom. 15 : 4) Particu- 
larly for their comfort and that they might be made 
strong Jehovah caused to be written for the benefit 
of the faithful remnant these precious words : ' ' There 
is none like unto God, Jeshurun, who rideth upon 
the heavens for thy help, and in his excellency on the 
skies. The eternal God is thy dwelling-place, and un- 
derneath are the everlasting arms. And he thrust out 
the enemy from before thee, and said, Destroy. And 
Israel dwelleth in safety, the fountain of Jacob alone, 



HIS COVENANTS 



319 



in a land of grain and new wine; yea, his heavens 
drop down dew. Happy art thou, Israel: who is 
like unto thee, a people saved by Jehovah, the shield 
of thy help, and the sword of thy excellency! And 
thine enemies shall submit themselves unto thee; and 
thou shalt tread upon their high places. ' ' — Deut. 33 : 
26-29, A.B.V. 

RELATIONSHIP 

The one paramount purpose of Jehovah is the vin- 
dication of his name, that all creation may see and 
know that he is God and that if creatures would live 
they must be in harmony with him, the Holy One. 
Therefore all the covenants of Jehovah bear a rela- 
tionship to each other. When Lucifer rebelled and 
turned man into the way of sin Jehovah declared that 
he would put enmity between the seed of the woman 
(God's woman; picturing his organization) and the 
seed of Satan, and that the seed of God's woman 
should ultimately triumph to the vindication of God 's 
great name. (Gen. 3: 15) That declaration was in fact 
a covenant of Jehovah, because it was an expression of 
his purpose, which purpose is unalterable and un- 
changeable. Christ Jesus, the seed of promise, will 
completely triumph over Satan and his organization, 
to the glory of Jehovah God. 

The everlasting covenant which God made with 
Noah concerning the sanctity of life was a declara- 
tion of his purpose showing to all creation that Jeho- 
vah is the Life-giver, the only true and almighty God, 
and that none have a right to take life without the 
permission of Jehovah and that no other can give life. 
This covenant is a vindication of Jehovah's holy name. 
—Gen. 9:1-12. 



320 



JEHOVAH 



Jehovah took Abraham into the land of Canaan 
and there used Abraham to picture God himself, and 
Abraham's wife to picture God's organization, and 
their son Isaac to picture the 'Seed of promise', whom 
God would use as his vindicator. The blessings of the 
people that should come to them through the Vindi- 
cator and Redeemer would necessarily be incidental 
to the vindication of Jehovah's name, as effect re- 
sulting from cause, for the reason that life to the obe- 
dient would prove that Jehovah's name stands for 
life and that he can put men on earth who will main- 
tain their integrity toward him and receive life in 
his appointed way. Jehovah did not permit Abraham 
to lull Isaac when Abraham was offering him up as a 
sacrifice. Had Isaac been killed he could not have been 
further used in that prophetic picture. The offering 
of Isaac as a sacrifice by Abraham foreshadowed that 
God would permit his beloved Son to be put to death 
at the hands of Satan and that Jehovah would dem- 
onstrate his supreme power and the vindication of 
his own name by raising his beloved Son out of death. 
That was a triumph to Jehovah and a vindication of 
his name. God provided that the death of Christ Je- 
sus, his beloved Son, should furnish the ransom or 
redemptive price for man; but that goodness and 
loving-kindness toward mankind is secondary to the 
vindication of Jehovah's name. All who do bclievo 
on the Lord Jesus Christ and obey him, and who re- 
ceive life, will be a vindication of Jehovah's name and 
his word. 

The Abrahamic covenant is therefore God 's unalter- 
able and unchangeable expression of his purpose to 
produce a seed, which seed is his beloved Son, and who 
would maintain his integrity toward God, and who be- 
cause of his faithfulness unto death should receive 




Covenant of Faithfulness Pac^o 284 




Restoring the Kingdom Pac>e 345 



HIS COVENANTS 



321 



the highest plr.ee in all of his organization, and be 
made the great High Priest of Jehovah and the Vin- 
dicator of his holy name. The resurrection of Jesus 
from death, his exaltation, and the giving to him of a 
name above all creation, and the declaration of Jeho- 
vah that every knee shall bow to him and every tongue 
shall confess his name, to the glory of God, is proof 
conclusive that the primary purpose of the Abrahamie 
covenant is to show that Jehovah is the only true and 
almighty God, the Giver of every good and perfect 
gift. His provision to give life to the obedient ones 
of the human race through Christ Jesus is of second- 
ary importance to that of the vindication of his name. 
There is no reason why Jehovah should make a cove- 
nant to give life to any creature, but there is every 
reason why he should covenant, that is to say, express 
plainly his purpose, to vindicate his name; and such 
is the purpose of his covenant. 

Jehovah then set the stage in Egypt to make a 
picture showing forth his purpose to vindicate his 
name. (2 Sam. 7:23) His gathering to himself and 
separating to himself a people is not merely for the 
purpose of saving them, but that he might have a 
people for his name; and his salvation of them de- 
pends upon their obedience in the performance of the 
duties assigned to them. Before he would bring forth 
the 'Seed of promise' Jehovah pictured how he would 
take out a people for his name, and this he did with 
the covenant made in Egypt and ratified at Sinai. 
The imperfect and sinful nation of Israel could not 
be a people wholly for Jehovah's name until the com- 
ing of the promised Seed; therefore the law covenant 
"was added because of transgressions [that is to say, 
imperfection and sin], till the seed [Christ Jesus] 
should come to whom the promise was made". (Gal. 



322 



JEHOVAH 



3: 17, 19) Isaac, the son of Abraham, was a type of 
Christ Jesus, the beloved Son of God, and who is the 
'Seed of promise'. He must come before there could 
be a people taken out for Jehovah's name. 

When Christ Jesus did come the few Jews who 
were faithful and who accepted and obeyed his "Word 
were transferred from Moses, the mediator of the law 
covenant, to Christ, and all the other Israelites were 
rejected and cast away. Jehovah made with Christ 
Jesus the new covenant that by this means he would 
accomplish what the old law covenant had failed to 
do, to wit, to take out from the nations a people for 
his name, which people must be wholly devoted to God. 
The new covenant was the expressed will or purpose 
of Jehovah that he would take out of the nations a 
people for his name, and that covenant is the means 
employed by Jehovah to accomplish his purpose. 

The new covenant is not a means of giving life to 
anyone, but those taken into the covenant must first 
have a conditional right to life, and, if faithful to the 
Lord, they receive unconditionally everlasting life. 
This faithfulness must be proved after they are taken 
into the new covenant. All who are brought into the 
new covenant must first unconditionally agree to do 
the will of God, basing their faith and their action 
upon the shed blood of Christ Jesus as the redemptive 
price for man, and being the only means by which man 
can get life. Being thus justified by faith and then be- 
gotten of the spirit of God, all such come under the 
terms of the new covenant, and those proving faithful 
up to the point of the coming of Christ Jesus to the 
temple for judgment, and who are approved at that 
judgment, are of the people taken out of the nations 
for Jehovah's name, and the new covenant is there 






HIS COVENANTS 



323 



inaugurated toward them, and these are taken into 
the covenant for the Kingdom. 

Jehovah God made a covenant with David for the 
kingdom. (2 Sam. 7 : 16) In that covenant David fore- 
shadowed or pictured Christ Jesus, whom Jehovah 
made King : "I have made a covenant with my chosen, 
I have sworn unto David my servant, Thy seed will I 
establish for ever, and build up thy throne to all gen- 
erations. My mercy will I keep for him for evermore, 
and my covenant shall stand fast with him. His seed 
also will I make to endure for ever, and his throne as 
the days of heaven. My covenant will I not break, nor 
alter the thing that is gone out of my lips." (Ps. 
89:3, 4, 28, 29, 34) Here is the immutable declara- 
tion of Jehovah's purpose to establish his kingdom 
with his beloved Son on the throne. Later Jesus told 
his disciples that Jehovah had covenanted with him 
for the Kingdom and that those taken out for Jeho- 
vah's name, and who continue faithful, Jesus cove- 
nanted with them to be a part of the Kingdom and in 
the Kingdom with him. (Luke 22:28-30) The new 
covenant was therefore Jehovah's means employed to 
take out a people for his name that those so taken out 
and proving faithful might be taken into the cove- 
nant for the Kingdom and become a part of the King- 
dom. 

In Moab Jehovah made the covenant with his 
chosen people who had been brought out of Egypt 
forty years previously, and that covenant in Moab 
foreshadowed the covenant for the Kingdom. Jesus, 
made of a woman and under the law, was not a son 
of the law, but he was and is the Son of God. He kept 
the terms of the covenant made at Moab, and Jeho- 
vah made him the great Prophet, whom Moses was 
used to foreshadow. 






324 



JEHOVAH 



HIS COVENANTS 



325 



Further showing the relationship between the cove- 
nant made in Moab and the kingdom covenant, when 
Jesus was being put to the test by Satan he quoted 
from God's words recorded by Moses in the book of 
Deuteronomy. When the integrity of Jesus was called 
in question by Satan, he quoted Deuteronomy 8 : 3. 
"But he answered and said, It is written, Man shall 
not live by bread alone, but by every word that pro- 
ceeded out of the mouth of God." (Matt. 4:4) In 
the second temptation Jesus quoted from Deuteronomy 
6 : 16. "Jesus said unto him, It is written again, Thou 
shalt not tempt the Lord thy God." (Matt. 4:7) 
"When the other temptation was presented to him by 
the Devil, Jesus quoted from Deuteronomy 6 : 13. 
"And Jesus answered and said unto him, Get thee be- 
hind me, Satan: for it is written, Thou shalt. worship 
the Lord thy God, and him only shalt thou serve." 
( Luke 4:8) On other occasions Jesus quoted the 
words of the prophecy recorded in Deuteronomy, and 
amongst these will be found, to wit, Matthew 5 : 31, 
33, 38, and Mark 10 : 4. When Jesus spoke the words 
concerning the gathering of God's elect he clearly had 
in mind the words of Moses recorded in Deuteronomy 
30 : 4.— Matthew 24 : 31, and Mark 13 : 27. 

The relationship of the law covenant made in Egypt 
and inaugurated at Sinai to the covenant of faithful- 
ness made in the land of Moab well foreshadowed 
the relationship of the new covenant made in anti- 
typical Egypt and inaugurated at Mount Zion to the 
covenant for the Kingdom, which latter covenant re- 
quires absolute faithfulness on the part of those who 
will ultimately share in the kingdom of Christ Jesus. 
(Deut. 29:1; Luke 22:14-20, 28-30, Biag.) At the 
institution of the Memorial Jesus declared to his dis- 
ciples that the new covenant had been made and he 






invited them to share in it, and then and thereafter 
he told them that Jehovah had covenanted with him 
for a kingdom, and his words to his disciples show 
that faithfulness is the chief thing required of those 
who are brought into the covenant for the Kingdom. 
The new covenant is the instrument of God employed 
to take out of the world a people to be his witnesses 
to his name; while the covenant for the Kingdom is 
his preparatory arrangement affording opportunity to 
those taken into the covenant and who are Jehovah's 
witnesses to prove their faithfulness even unto death. 
—Rev. 2:10. 

The relationship of the new covenant to the Abra- 
hamie covenant and the covenant for the Kingdom 
seems to be clearly foreshadowed by the ephod and 
breastplate of the typical high priest serving nat- 
ural Israel. "And they shall make the ephod of gold, 
of blue, and of purple, of scarlet, and fine twined 
linen, with cunning work. It shall have the two 
shoulderpicces thereof joined at the two edges there- 
of; and so it shall be joined together. And the curi- 
ous girdle of the ephod, which is upon it, shall be of 
the same, according to the work thereof; even of gold, 
of blue, and purple, and scarlet, and fine twined linen. 
And thou shalt take two onyx stones, and grave on 
them the names of the children of Israel : six of their 
names on one stone, and the other six names of the 
rest on the other stone, according to their birth."— 
Ex. 28:6-10. 

Aaron the high priest bore or had suspended from 
his shoulders the ephod. The forepart of the ephod 
pictured the Abrahamic covenant. The rear half of 
the ephod seems to clearly picture the new covenant, 
into which God's children are brought after they have 
made a covenant by sacrifice and which covenant is 



JEHOVAH 



made at the time of their consecration. (Ps. 50:5) 
The new covenant ia the definite means employed to 
gather out from the nations a faithful company of 
people who by adoption become a part of the seed 
promised in the Abrahamic covenant. 

Concerning the breastplate of judgment attached 
to the fore part of the ephod it is written: "And thou 
shalt make the breastplate of judgment with cunning 
work; after the work of the ephod thou shalt make it; 
of gold, of blue, and of purple, and of scarlet, and of 
fine twined linen, shalt thou make it. Foursquare it 
shall be, being doubled; a span shall be the length 
thereof, and a span shall be the breadth thereof. And 
thou shalt set in it settings of stones, even four rows 
of stones : the first row shall be a sardius, a topaz, and 
a carbuncle : this shall be the first row. And the sec- 
ond row shall be an emerald, a sapphire, and a dia- 
mond. And the third row a ligure, an agate, and an 
amethyst. And the fourth row a beryl, and an onyx, 
and a jasper: they shall be set in gold in their inclos- 
ings. And the stones shall be with the names of the 
children of Israel, twelve, according to their names, 
like the engravings of a signet; every one with his 
name shall they be according to the twelve tribes." — 
Ex. 28 : 15-21. 

This breastplate, which bore the jewels, represented 
the covenant for the Kingdom, to which kingdom the 
spirit-begotten ones are called, and in which kingdom 
the faithful share with Christ Jesus, Jehovah's King 
and great High Priest. Those taken into the covenant 
for the Kingdom must be wholly devoted to Jehovah, 
even as the inscription engraved upon the plate of 
pure gold worn on the miter of the High Priest de- 
clared 'Holiness to Jehovah'. Such axe the ones who 
are Jehovah's faithful witnesses, who advertise the 



HIS COVENANTS 



327 



King Eternal and his kingdom, and who prove their 
faithfulness unto death and enter fully into the in- 
heritance of the Kingdom. — Zech. 9 : 16. 

The law covenant made in Egypt was added to the 
Abrahamic covenant for a purpose and for a fixed 
time, but failed to produce a people for Jehovah's 
name that might have been made a part of the prom- 
ised seed of Abraham (Gal. 3:17-19); hence it was 
abolished. Immediately upon that law covenant's 
becoming old the new covenant was made, and this 
was Jehovah 's instrument added to or attached to the 
Abrahamic covenant; and by the new covenant a peo- 
ple for Jehovah's name are brought forth and made 
his witnesses to declare his name, and the faithful ones 
are the ones taken into the covenant for the Kingdom. 

Israel's high priest bore the ephod and breastplate 
by clasps on his shoulders holding the two parts of the 
ephod together. Even so the great High Priest of 
Jehovah, who is Christ Jesus, the priest for ever after 
the order of Melchizedek, bears the charge of the Abra- 
hamic covenant, the new covenant, and the kingdom 
covenant, all of which are Jehovah's instruments em- 
ployed to accomplish his purpose. On the shoulder 
pieces of the ephod, to clasp the two parts together, 
were two onyx stones engraved with the names of the 
twelve tribes, and these were set in ouches of gold. 
Thus was foreshadowed that the twelve divisions or 
tribes of spiritual Israel, who are the people for Je- 
hovah's name, constitute the link between the Abra- 
hamic covenant and the new covenant. It is therefore 
clearly made to appear that all the covenants are Je- 
hovah 's covenants and his instruments used to accom- 
plish his will or purpose, and that the hidden or secret 
things concerning that purpose are made known to 
those who fear him and who faithfully and joyfully 



328 



JEHOVAH 



obey him. The greatest of all things thus revealed is 
of and concerning the holy name of the Most High, 
•which he will now fully vindicate. 

QUESTIONS 

Some appropriate questions may here be considered 
with profit and aid in obtaining a better understand- 
ing of the covenants of Jehovah ; hence the question is 
propounded, and the answer immediately follows. 

Question: "Which one of the covenants of God is 
the everlasting covenant ? 

Answer: All unilateral covenants made by Jeho- 
vah are everlasting, for the reason that such constitute 
the declaration by Jehovah himself of his purposes 
and Jehovah does not change his purposes. (Mai. 3 : 6) 
All covenants between Jehovah and his creatures are 
everlasting so far as Jehovah is concerned. 

Question: Is it Scriptural to say that the Abra- 
hamie covenant is the Sarah covenant, and that such 
covenant produces the seed of promise? 

Answer: No, the Scriptures nowhere speak of a 
"Sarah covenant'"'. In the Abrahamic covenant Abra- 
ham stood for or represented Jehovah God himself; 
hence what is called the "Abrahamic covenant" is the 
expression of God's purpose, and that without condi- 
tions attached, to bring forth a seed through which 
all the families of the earth may be blessed. Jehovah 
bound that declaration by his oath, and, as the apostle 
states, by reason of both his word and his oath this 
promise or covenant is immutable. (Heb. 6: 18) Abra- 
ham was the father, or life-giver, of Isaac, who typi- 
fied the Seed, which Seed is God's Son. God's "wom- 
an " is not his covenant, but the woman stands for or 
represents God's organization. Christ Jesus, the seed 
of promise, is the seed of God. The covenant does not 



HIS COVENANTS 



329 



produce a seed, but Jehovah by his woman, picturing 
his organization, docs bring forth the seed. 

Question: Is the church the offspring or seed of 
the new covenant or the Abrahamic covenant? 

Answer: The new covenant docs not bring forth 
a seed, but it docs bring forth a people for the name 
of Jehovah whom Jehovah uses as his witnesses, and 
those who arc in the new covenant and prove faithful 
he adopts into the royal house of God's sons and 
thereby they become by adoption part of the seed of 
Abraham. These are not the seed either of the Abra- 
hamic covenant or of the new covenant. They are 
the seed or the sons of God. "Beloved, now arc we 
the sons of God; and it doth not yet appear what we 
shall be : but we know that, when he shall appear^ we 
shall be like him; for we shall sec him as he is." 
(1 John 3:2) It is not the covenant that gives birth 
to the seed, but God 's woman, that is to say, his or- 
ganisation; and the life proceeds from Jehovah him- 
self. 

Question : Did not the apostle Paul say that Sarah 
was a type of the Abrahamic covenant? And is it 
Scriptural to speak of that covenant as the "Sarah 
covenant ' ' ? 

Answer: No, there is no such thing as the "Sarah 
covenant". The Abrahamic covenant is God's cove- 
nant. "What the apostle said was that Abraham 's son 
by his free woman Sarah was an allegory representing 
or picturing Jerusalem in heaven, that is to say, Je- 
hovah's organization, which is the mother of all of 
God's sons.— Gal. 4: 22-24, 26-28. 

Question: Is the new covenant a covenant of "res- 
titution", which will be in operation and bring life 
to the world of mankind during the reign of Christ? 

Answer: No. The new covenant is not a covenant 



330 



J E II V A II 



for "restitution" of life, and will not be in force 
and operation during the reign of Christ to "restore" 
mankind. 

Question: What, then, is meant by the apostle 
Peter, when he said: 'The heavens must retain Christ 
Jesus until the times of restitution of all things'? If 
that did not mean the restitution of all the human 
race, what is meant by the scripture? 

Answer : See next chapter. 






CHAPTER XI 

HIS COVENANTS 

JEHOVAH'S unconditional promise to Abraham is 
called the Abrahamic covenant, for the reason 
that Abraham served to picture Jehovah himself, 
while Sarah his wife served to picture Jehovah's or- 
ganization, which brings forth the seed for his pur- 
pose. That is a unilateral or one-sided covenant. It 
is a declaration of the unchangeable purpose of Jeho- 
vah to do a certain thing, and the result thereof does 
not at all depend upon what the man Abraham or 
any other creature might do or fail to do. That is 
the covenant that announces God's provision for man 
to obtain life, for the reason that therein it is plainly 
stated, ' ' In thy seed shall all the nations of the earth 
be blessed." (Gen. 22: 18) The blessing of the fami- 
lies or peoples of the earth means that God will give 
them opportunity to live, and such opportunity must 
come in his appointed way, to wit, by and through the 
promised seed, which is Christ Jesus. 

Peter, on behalf of himself and the other apostles, 
propounded to Jesus a question concerning their fu- 
ture work. "And Jesus said unto them, Verily I say 
unto you, That ye which have [forsaken all and] fol- 
lowed me, in the regeneration, when the Son of man 
shall sit in the throne of his glory, ye also shall sit 
upon twelve thrones, judging the twelve tribes of Is- 
rael." (Matt. 19:28) These words appear to apply 
exclusively to the twelve apostles, because only twelve 
thrones are mentioned. The judging of the twelve 

331 



332 



JEHOVAH 



HIS COVENANTS 



333 



tribes of Israel manifestly applies first to the house 
of God, that is, spiritual Israel, including all who have 
made a profession that they are followers of Christ 
Jesus. "Judgment must begin at the house of God." 
(1 Pet. 4 : 17) "Wc shall all stand before the judgment 
scat of Christ."— Rom. 14:10. 

The work of judging spiritual Israelites, both the 
true and the professed, is a vindication work which 
reaches a climax in the battle of the great day of God 
Almighty. Thereafter follows, according to God's 
promise, 'the blessing of all the families of the earth' 
who render themselves in obedience to the King. Such 
blessings will necessarily include the judgment of in- 
dividuals of humankind, and the obedient ones will 
receive the blessings of life everlasting from Jehovah, 
the Giver, through Christ Jesus. This is not "restitu- 
tion", but it is the gift of life and all attending bless- 
ings to the obedient ones of mankind, which blessings 
are received through 'the seed of promise'. — Rom. 0: 
23; Gen. 12:3; 22:18. 

The Scriptures do not disclose that God has made 
or ever will make a covenant with the creatures of men 
to restore them. After the degradation of Adam every 
one of his offspring was disqualified to enter into a 
covenant with God. All were born sinners, and God 
could not make a covenant or contract with any crea- 
ture who is a sinner. Any creature entering into a 
covenant with Jehovah must have a standing before 
God, which standing means that the creature is ac- 
tually justified or by reason of his faith God counts 
him as justified. The new covenant was made with 
Christ Jesus and afterwards with only those who, first 
having exercised faith in the shed blood of Christ 
Jesus, made a consecration to do the will of God, there- 
by entering into an agreement by sacrifice, and who 






were then justified. God has expressly provided that 
life shall come to those of the human race who have 
real faith in the blood of Christ Jesus. Then why 
should God make a covenant, even with a mediator, 
to give such creatures life, when he had already pro- 
vided that 'life is the gift of God through Jesus Christ 
our Lord'?— Rom. 6: 23. 

RESTITUTION 

The word "restitution" occurs only once in that 
part of the Scriptures written after the coming of 
Jesus to earth and which we have been in the habit 
of calling the "New Testament"; and that one place is 
at Acts 3:21. The word "restitution" there is from 
the root word rendered "restorcth" at Mark 9:12. 
That word "restore" means to reconstitute something 
that once had an existence. The human creatures born 
in sin because of Adam's sin never had any right to 
exist. Their brief existence is by sufferance of Jeho- 
vah. The fact that God has provided a way to give 
such creatures life through Christ Jesus is proof that 
such creatures have no inherent right to be restored; 
and, in fact, if they were restored to what existence 
they had, that would be an undesirable thing. Human 
creatures have a desire for life, and they have a meas- 
ure of life, and they exist for a brief time and then 
die. The shed blood of Christ Jesus is the purchasing 
price for mankind, and he is the life-giver to those 
who believe on and obey him. It follows, then, that 
the gift of life is not a restitution, but is a gift. 

Some of the faithful disciples were with Jesus in 
the mountain where he was transfigured before them: 
"And there appeared unto them Elias, with Moses; 
and they were talking with Jesus." (Mark 9:4) In 
that transfiguration scene Elias (Elijah) pictured 



334 



JEHOVAH 



Christ Jesus doing a certain work concerning the 
Kingdom which concluded at a specific time, to wit, 
the work of 'preparing the way before the Lord'; and 
Moses pictured Christ Jesus the great Prophet, Priest 
and King and who therefore is the Executive Officer 
of Jehovah. That transfiguration scene had reference 
to Cod's kingdom under Christ Jesus, his mighty- 
Vindicator. This is made certain by the words in the 
context: "A voice came out of the cloud [symbolic of 
the presence of Jehovah], saying, This is my beloved 
Son; hear him" (Mark 9:7); that is to say, the dra- 
matic transfiguration there pictured Christ Jesus, 
the beloved Son of God, his great High Priest, whom 
all men must obey because God had sent him forth to 
be his Vindicator and to carry out his purpose. 

It is written that "Elias [Elijah] verily cometh 
first, and rcstorcth all things". Does this have refer- 
ence to "restitution" of the human race during the 
millennial reign of Christ? It does not; but it does 
have reference to the restoring of that which had once 
existed among the Israelites, and which had been lost, 
to wit, the all-important doctrines of Jehovah's name 
and his Kingdom. 

When the disciples came down from the mountain 
where Jesus was transfigured before them they were 
talking about what they had seen and heard, and they 
propounded to Jesus this question: "Why say the 
scribes that Elias must first come? And he answered 
and told them, Elias verily cometh first, and restoreth 
all things; and how it is written of the Son of man, 
that ho must suffer many things, and be set at 
nought." (Mark 9:11, 12) In this text and other 
Scriptural texts directly related thereto both John 
the Baptist and Jesus are identified as well as a work 
done by them. Concerning John the Baptist the 









HIS COVENANTS 

prophecy says: "And he shall go before him [the 
Messiah] in the spirit and power of Elias, ... to 
make ready a people prepared for the Lord." (Luke 
1 : 17 ) In answer to a question John the Baptist 
quotes from the prophecy of Isaiah concerning him- 
self, to wit, "I am the voice of one crying in the 
wilderness, Make straight the way of the Lord." 
(John 1:21-23) John in a measure fulfilled the 
prophecy uttered concerning Elijah, but Christ Jesus 
himself must fulfil in completion that prophecy, as 
other scriptures show. (Mai. 3:1; 4:5, 6) These 
prophecies relating to restoration had reference to re- 
storing the great truths which the Israelites had lost, 
to wit : That Jehovah is the only true God and that he 
would make a name for himself by and through his 
kingdom. 

The words of Mark 9: 12, "The Son of man . . . 
must suffer many things, and be set at nought," show 
that the complete fulfilment of the prophecy con- 
cerning Elijah must be preceded by the sufferings of 
Christ Jesus, all of which pertains to the vindication 
of Jehovah 's name. Jesus did suffer death, was raised 
from the dead, and went away to receive the Kingdom, 
the setting up of which must be preceded by a resti- 
tution work, which restitution work is the restoring 
to his true followers the great truths that had been 
hid or lost from them and to prepare a people for 
God's purpose. 

The key of knowledge and understanding of God's 
purpose is unselfish devotion to Jehovah, the one and 
only true God, and diligence in doing the will of the 
Most High. When Jesus came to earth there was little 
or no knowledge and understanding of Jehovah 's pur- 
pose, because the selfish leaders of Israel had lost the 
key of knowledge and had taken it away from others 



336 



JEHOVAH 



who might desire to hear the truth. It was the bounden 
duty of the scribes and Pharisees to teach the people 
concerning the expression of the will of God, but they 
had failed to do this and were devoting themselves to 
senseless and selfish ceremonies. For this reason Jesus 
denounced them in the most emphatic terms. (Luke 
11:42-53; Matt. 23:13-33) By all of his prophets 
Jehovah had expressed his purpose to make a name 
for himself and to establish his kingdom under the 
Messiah to accomplish that purpose. Because of their 
selfishness the leaders in Israel were blind to these 
truths and the kingdom was nothing to them. For 
this reason Jesus said to them : ' ' The kingdom of God 
shall be taken from you, and given to a nation bring- 
ing forth the fruits thereof." (Matt. 21:43) They 
were not bearing to the people the fruits of the king- 
dom, namely, God's "Word of truth, but were pro- 
claiming their own selfish doctrines. 

By his prophet Jehovah had foretold the coming 
of Elijah to do a preparatory work before "the great 
and the terrible day of the Lord". (Mai. 3 : 1; 4: 5, 6) 
Without a doubt Christ Jesus himself is the messenger 
and antitypical Elijah meant by this prophecy, and 
who must do a certain preparatory work before the 
great and terrible day of Jehovah. This prophecy 
must have its fulfilment just preceding Armageddon. 
John the Baptist did not fulfil this part of the proph- 
ecy, but he did fulfil a part of the prophecy only in 
miniature. He emphasized the Kingdom, saying to the 
Israelites: "Repent ye: for the kingdom of heaven 
is at hand." (Matt. 3:2) Christ Jesus took up the 
work that John had not finished, and he began his 
ministry by the selfsame words used by John, to wit : 
"Repent: for the kingdom of heaven is at hand." 
(Matt. 4:17) John was preparing the Jews to re- 



HIS COVENANTS 



337 



ceive the Messiah, the King, and Jesus Christ prepares 
a people for Jehovah's name. 

The all-important thing in the day of John, and 
since, is the Kingdom, because that is the means em- 
ployed for the vindication of Jehovah's name. All the 
parables of Jesus emphasize the kingdom of God and 
that God's name must be honored. The transfiguration 
in the mountain was a manifestation of God's purpose 
to set up that ldngdom. Jesus was impressing upon 
his faithful disciples the importance of the Kingdom. 
He further emphasized the Kingdom when he told 
them that he must go away and receive the Kingdom, 
and that he would return and receive his faithful fol- 
lowers to himself, that is, those who would love his ap- 
pearing and his kingdom. The disciples emphasized 
the truth of and concerning the Kingdom, but within 
a short time after they died selfish men again became 
leaders in the church, and because of their selfishness 
they lost the key of knowledge and took it away from 
others. In due time Jehovah directed Christ Jesus, 
the Greater Elias or Elijah, to do a preparatory work, 
that is, to prepare a people who would see and ap- 
preciate the Kingdom. In doing this preparatory work 
the Lord used the consecrated who engaged in an am- 
bassadorial or witness work, and this work had to do 
with the restoring of the truth to the followers of 
Christ Jesus. 

This preparatory work must be done before Jeho- 
vah's Messenger comes to the temple; as it is written: 
"Behold, I will send my messenger, and he shall pre- 
pare the way before me : and the Lord, whom ye seek, 
shall suddenly come to his temple, even the messenger 
of the covenant, whom ye delight in : behold, he shall 
come, saith the Lord of hosts." (Mai. 3:1) The pre- 
paratory work referred to in this prophecy was not 



338 



JEHOVAH 



preparing a people for heaven, even though the ones 
maintaining their integrity and continuing faithful 
find their final reward in heaven. The work is prepar- 
ing the people for Jehovah 's name, which people must 
do a specific witness work after they are taken out 
from the world and prepared. It is now clearly seen 
that it is those who 'love his appearing and his king- 
dom' who are the ones made ready for the name of 
Jehovah. 

The restoration work mentioned by Jesus in Mark 
9: 12 was not a work of restoring or setting up the 
Kingdom, but it was a restoring to the faithful the 
truths of and concerning the Kingdom. In the time of 
that preparatory work the false doctrines of the trini- 
ty and eternal torment were completely taken away 
and it was seen that there is but one true and almighty 
Clod and one Lord and Savior, Christ Jesus, who is 
the King. But the great revelation of prophecy, not 
boing a restoration work, is given to the people of 
God after the coming of the Lord Jesus to the temple 
and after the gathering of the faithful ones to him- 
self at the temple. It was since then that the faithful 
have learned that there is a difference between the 
work of the church foreshadowed by Elijah and that 
foreshadowed by Elisha. There clearly appears to be 
a difference in the work embraced within the language 
of Mark, to wit, "Elias verily comet h first and rcstor- 
eth all things," and the work embraced within the 
meaning of the words uttered by the apostle Peter 
concerning the restoration of all things spoken of by 
all the prophets. 

TIMES OP REFRESHING 

The word "restorcth" as used by Jesus in the fore- 
going text being directly related to the word restitu- 



HIS COVENANTS 



339 



Hon used later, the matter is here appropriately con- 
sidered. In the early days of the church the apostle 
Peter used the word restitution, and for many years 
past it was understood that the apostle there meant 
restitution of the world of mankind during the thou- 
sand-year reign of Christ Jesus, and that such resti- 
tution means the giving of life to human creatures. In 
the light of the truth revealed since the coining of 
Christ Jesus to the temple that conclusion concerning 
restitution of mankind does not seem to be warranted 
by the Scriptures. What, then, is the meaning of the 
words of the apostle Peter, to wit : ' ' Whom the heaven 
must receive until the times of restitution of all things, 
which God hath spoken by the mouth of all his holy 
prophets since the world began." — Acts 3 : 21. 

Peter spoke under inspiration of the holy spirit, 
and due consideration must be given to all his words 
uttered in connection with the word restitution there 
used. In Acts 3: 19 the apostle tells of 'times of re- 
freshing that shall come from the face of Jehovah'. 
Manifestly the time here mentioned is the time when 
Jehovah turns his face toward and gives attention to 
the building up of Zion, as it was written by his 
prophet: "When the Lord shall build up Zion, he 
shall appear in his glory." (Ps. 102: 16) Jehovah ap- 
pears at Zion in the representative capacity of his 
great High Priest, Christ Jesus; hence it is written: 
"And he shall send Jesus Christ, which before was 
preached unto you." (Acts 3:20) In the preceding 
nineteenth verse of that chapter the apostle declares : 
"That your sins may be blotted out, when the times of 
refreshing shall come." Manifestly these words last 
quoted have reference to the refining and cleansing 
work performed by Jesus at the temple in order that 
the cleansed ones might offer unto the Lord an offering 



3-40 



JEHOVAH 



in righteousness. (Mai. 3:3) Following that cleans- 
ing work, and hence at the same time, there comes 
great refreshing to the cleansed ones. This does not 
mean the cleansing from inherited sins, hut a cleansing 
from the sins that attach to the church at the coming 
of the Lord Jesus to the temple. 

Being cleansed, these approved or cleansed ones are 
covered with the robe of righteousness and given the 
garments of salvation, and they are greatly refreshed 
and rejoice. (Isa. Gl : 10) These approved ones, at the 
invitation of Christ Jesus, enter into the joy of the 
Lord. (Matt. 25: 21) They are brought into the tem- 
ple, and the new covenant is inaugurated toward them. 
It is a time of great refreshing to the cleansed ones. 
This time of refreshing could not come until after 
Jesus was sent forth by Jehovah to rule amongst his 
enemies, and that was done in 1914. The time of re- 
freshing could not come until Jesus returned from 
heaven and gathered unto himself his faithful ones, 
and this is emphasized by the words of the apostle, 
when he says concerning Jesus: "Whom the heaven 
must [retain] until the times of restitution of all 
things." Thus definitely is the time of restitution 
fixed, to wit, at the coming of the Lord Jesus to the 
temple. 

Note now that the apostle Peter quotes from the 
words of Deuteronomy IS : 15, 18, and directly con- 
nects the same with the times of restitution. Thus the 
apostle identifies Christ Jesus alone as the one fore- 
shadowed by Moses, the coming of whom at the com- 
mand of Jehovah marks the time of refreshing to the 
faithful followers of Christ Jesus who love his ap- 
pearing. This proves that there is a direct and im- 
portant relationship of the covenant made in Moab, 
which was a covenant of faithfulness foreshadowing 



HIS COVENANTS 



311 



the Kingdom, and the coming of the Lord Jesus to the 
temple, and the times of refreshing from the face of 
Jehovah and the "restitution of all things, which Cod 
hath spoken by the mouth of all his holy prophets 
since the world began". It follows conclusively, then, 
that restitution here must take place at the time of 
the coming of the great Prophet foreshadowed by 
Moses. 

In the days of Abraham Jehovah had set up his 
typical kingdom by placing Mclchizcdck, "priest of 
the most high Gcd," upon his throne. (Gen. 1-1:18; 
lleb. 7 : 1-4) That typical kingdom passed away, and 
hundreds of years thereafter Jehovah made a covenant 
with his people in Moab, which covenant of faithful- 
ness foreshadowed the covenant later made with Jesus 
for the Kingdom. That covenant made in Moab shows 
that it was Jehovah's purpose to revive or restore the 
kingdom of God, which he had set up under Mclchize- 
dck. 

The book of Deuteronomy is the only place in the 
prophecies written by Moses that instructions are defi- 
nitely laid down to the people of and concerning a fu- 
ture King and kingdom, which King must, come as the 
antitype of Moses. (Dent. 17:14-20; 28:3G) It is 
true that in Exodus 19 s G God had told the Israelites 
that if they would obey his voice they should be a 
kingdom of priests and a holy nation; but that nation 
failed to obey the Lord God, and it is in the book of 
Deuteronomy, written thereafter, that the future king- 
dom is emphasized. In the book of Deuteronomy the 
kingdom and things pertaining thereto arc pictured 
by a mountain of reck and Jehovah is called "The 
Rock", meaning the King of eternity. (Deut. 32:4) 
Then in Deuteronomy 33 : 5 his kingship is expressly 
stated in these words: "And he was king in Jeshurun, 



342 



JEHOVAH 



when the heads of the people and the tribes of Israel 
were gathered together." This prophecy shows that 
the kingdom foreshadowed in Moab would be set np 
at the time the Lord Jesus, the Greater Moses, should 
appear and gather God's righteous people, his saints, 
together unto him. — Ps. 50: 5; 2 Thcss. 2: 1. 

The Israelites looked forward to the coming of a 
King, because all the prophets had foretold the com- 
ing of Messiah; and then in due time the promised 
King was limited to the house of David, concerning 
whom the prophet wrote: ''The Lord hath sworn in 
truth unto David, he will not turn from it; Of the 
fruit of thy body will I set upon thy throne." (Ps. 
132:11) Without a doubt King David was a type 
of Jesus Christ, the Head of Zion, the capital organi- 
zation of Jehovah. "For the Lord hath chosen Zion: 
he hath desired it for his habitation. This is my rest 
for ever: here will I dwell; for I have desired it." 
(Ps. 132 : 13, 1-1) Other men succeeded David as king 
of Israel, and in the year 606 B.C. the typical king- 
dom exercised by the Israelites fell down and passed 
away. Such was the situation when Jesus was with 
his disciples, and after his resurrection very appro- 
priately his disciples said to him : "Lord, wilt thou at 
this time restore again the kingdom to Israel?" (Acts 
1:6) The word restore there used is the root word 
for "restitution" appearing at Acts 3:21 and thus 
directly connects the words of the apostle concerning 
the restoring of the Kingdom with the restitution men- 
tioned in the latter text. 

THE FACTS 

The words of the apostle Peter in Acts are partly 
a quotation of the prophecy uttered by Moses and 
partly his own words spoken under inspiration of 



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li 



the holy spirit, and which words spoken by him were 
also a prophecy to be fulfilled in the future. Until 
that prophecy is in course of fulfilment or has been 
fulfilled it cannot be properly understood. The king- 
dom looking to the vindication of Jehovah 's name had 
been typically set up and had fallen down, and in 
due time must be restored. Christ Jesus is the 'Stone 
cut out of the mountain' (Dan. 2 : 34), the chief corner 
stone of Zion, the One who is the vindicator of Je- 
hovah's name. 

When Jesus was offered as king to the nation of Is- 
rael, that was a miniature laying of the corner stone 
of the Kingdom, God's holy capital organization. 
(Matt. 21:1-11) In 1914 Christ Jesus received the 
Kingdom and was sent forth by Jehovah to rule, and 
it was then that he began his rule and cast Satan and 
his wicked ones out of heaven. (Ps. 110: 1, 2; Rev. 12: 
1-9) In 1918 the Lord Jesus gathered unto himself the 
faithful of Jehovah and was there presented to all 
professed followers of Christ Jesus as the King and 
rightful Ruler of the earth, and, above all, the Vindi- 
cator of Jehovah's name. That was the laying of the 
chief eorner stone of Zion, and in completion. (Isa. 28 : 
16, 17) Here at the laying of the chief corner stone, 
the presentation of Jesus as King, he, the great anti- 
typical Melchizedek, fulfilled the prophecy, to wit: 
"Rejoice greatly, daughter of Zion; shout, daugh- 
ter of Jerusalem; behold, thy King cometh unto thee; 
he is just, and having salvation; lowly, and riding 
upon an ass, and upon a colt the foal of an ass. ' ' (Zech. 
9:9) This was the time for great rejoicing, hence a 
time of great refreshing. (Zech. 4:7; Preparation, 
pages 70, 71, 154-161) Approximately at that time the 
faithful were taken into the covenant for the King- 



344 



JEHOVAH 



dom, which covenant had been foretold by the cove- 
nant of faithfulness made in Moab. 

After the coming of the Lord to the temple he 
opened up the prophecies, and they became plain to 
those who devote themselves to Jehovah God. The 
"living stones", then gathered to the temple and made 
a part thereof, built up into that holy structure, re- 
ceive the light of the temple and greatly rejoice. The 
face of Jehovah was turned toAvard them, and the 
faithful discern their Teachers, Jehovah and Christ 
Jesus, who are no longer pushed into a corner but are 
now made manifest. (Isa. 30:20) " Times of refresh- 
ing" there begun have continued and have increased 
upon God's people, and they have been marvelously 
refreshed by the unfolding of the prophecies. Ap- 
propriate to this time is the language of the psalmist, 
to wit: "Thou prcparcst a table before me in the 
presence of mine enemies: thou anointest my head 
with oil; my cup runneth over." (Ps. 23:5) "But 
my horn shalt thou exalt like the horn of an unicorn : 
I shall be anointed with fresh oil." (Ps. 92: 10) From 
that time forward have been 'times of blessedness' to 
those in the temple who continue faithful. — Dan. 
12 : 12. 

The reason for such great rejoicing is that the "man 
child", which is the Kingdom, is born and has been 
set up and restored by Christ Jesus, the King and 
Executive Officer of Jehovah; and his faithful fol- 
lowers, gathered unto him, have received at his hands 
the robe of righteousness and have had their 'sins 
blotted out'. In the language of the apostle, Christ 
Jesus, who had theretofore been preached to the faith- 
ful, had now come and received unto himself his faith- 
ful followers. 



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345 






The coming of the Lord Jesus to the temple marks 
the beginning of times of restitution of all things 
which God has spoken by the mouth of all his holy 
prophets since the world began. This could not have 
reference to restitution of the human race to per- 
fect human life, because such is not "the all-impor- 
tant thing", neither have all the prophets foretold 
restitution of the human race. All the prophets have 
"foretold of these days", to wit, of the restitution 
of the Kingdom as God's instrument for the vindica- 
tion of his name; and the most important of all is the 
vindication of his name. The only Scriptural conclu- 
sion that can possibly be reached is that "the resti- 
tution of all things" means the restitution of God's 
kingdom, which existed once in miniature, which had 
fallen down, and which is now set up in completion 
with Christ Jesus the Chief, the Head Stone, the great 
Prophet, Priest and King, on the throne. Immediately 
following and in connection with this statement of 
"restitution of all things" the apostle quotes the 
prophecy from Deuteronomy 18 : 15-18 and definitely 
shows that Christ Jesus is the Greater Moses and that 
every one whom he gathers unto himself must now be 
wholly and entirely obedient to God's great Executive 
Officer. Whatever the Scriptures teach about the sal- 
vation of the human race, and bringing the obedient 
ones to human perfection, the texts at Acts 3 : 19-23 
have no reference to such work. 

TABERNACLE OF DAVID 

A tabernacle symbolically stands for a dwelling- 
place. The name "David" means "beloved" and pic- 
tures Christ Jesus, the beloved Son of God. The tab- 
ernacle or dwelling-place of Jehovah God as related 
to his creatures is Zion, his capital organization, of 



346 



JEHOVAH 



which Christ Jesus his beloved Son is the Head. "For 
the Lord hath chosen Zion: lie hath desired it for his 
habitation. This is my rest for ever: hero will I dwell; 
for I have desired it." (Ps. 132: 13, 14) As a type 
-foreshadowing his dwelling-place Jehovah God set up 
Melchizedek as his priest and king, and concerning 
whom it is clearly stated that Christ Jesus is the one 
whom Melchizedek foreshadowed. (Hob. 7:1-3) When 
Jehovah by the mouth of Moses made the covenant of 
faithfulness in Moab, he told the Israelites that he 
would choose for them a 'king from amongst their 
brethren'. (Deut. 17: 15) Later the promise was con- 
fined to the house of David and David was put upon 
tho throne as king. Later that typical royal house 
fell down. Then by his prophet Jehovah God said: 
"In that day will I raise up the tabernacle of David 
that is fallen, and close up the breaches thereof; and 
I will raise up his ruins, and I will build it as in the 
days of old: that they may possess the remnant of 
Edom, and of all the [nations], which are called by 
my name, saith the Lord that doeth this." — Amos 9: 
11, 12. 

In the eleventh verse above quoted the words "in 
that day" refer to the day of Jehovah beginning with 
1914, when he sent Jesus forth to rule; and thus the 
time for rebuilding the tabernacle of David, foretold 
by the prophet, is fixed, which time is the coming of 
the Lord Jesus to the temple in 1918 and the building 
up of Zion to the glory of Jehovah God. Amos' proph- 
ecy refers to the fact that, when its fulfilment took 
place, the Greater David would be in possession of the 
nations. In harmony with this it is written concerning 
Jesus: "Yet have I set my king upon my holy hill of 
Zion. Ask of me, and I shall give thee the [nations] 



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347 



for thine inheritance, and the uttermost parts of the 
earth for thy possession." — Ps, 2:6, 8. 

This prophecy of Amos must be fulfilled at some 
time, and the tabernacle of David must be buildcd up. 
But before the building of that tabernacle and the 
completion of Jehovah's capital organization, he de- 
clares his purpose to take out from the nations a peo- 
ple for his name, which people so taken out must be 
witnesses to his name. The apostles of Christ Jesus 
were holding a conference at Jerusalem, considering 
what should be done about the gospel's going to the 
non-Jews. There, guided by the holy spirit, they 
reached the correct conclusion, and then they sent 
messengers to others to inform them of God's pur- 
pose. (Acts 15 : 21-26) At that time Jehovah had made 
v/ith Christ Jesus the new covenant, the purpose of 
which is to take out from the nations his witnesses 
for his name. At the time of this conference in Jeru- 
salem some of the disciples had carried the message of 
the kingdom to the Gentiles or non-Jews. Hence James 
on that occasion said: "Men and brethren, hearken 
unto me: Simeon hath declared how God at the first 
did visit the Gentiles, to take out of them a people for 
his name." Such is the work of the new covenant, 
which work must progress to a completion and until 
the coming of the Lord Jesus, and the building up of 
Zion. 

Continuing, the apostle James said, quoting from 
the prophet Amos: "And to this agree the words of 
the prophets; as it is written, After this I will re- 
turn, and will build again the tabernacle of David, 
which is fallen down; and I will build again the ruins 
thereof, and I will set it up; that the residue of men 
might seek after the Lord, and all the Gentiles, upon 
whom my name is called, saith the Lord, who doeth 



348 



JEHOVAH 



all these tilings." (Acts 15:15-18) This proves that 
the purpose of Jehovah from the beginning was to 
take out a people for his name and, when these are 
taken out, then he would set up his kingdom, that is 
to say, set up Zion as his dwelling-place, that he would 
build the tabernacle of David which had fallen down; 
and this work constitutes exactly what Peter called 
"the restitution of all things" spoken by the mouth 
of all the holy prophets since the world began. 

Now compare the facts with the prophecy. The 
work of taking out the people for Jehovah's name has 
progressed. In 1918 Christ Jesus, the antitypical 
David, at the command of Jehovah, gathered together 
the saints and built up Zion, Jesus himself being laid 
as the chief corner stone therein. Christ Jesus, the 
great Priest and King, takes charge of God's people. 
"The dead in Christ," that is to say, those faithful 
men such as the apostles, 'were raised first' and made 
a part of Zion, the tabernacle of David, which once 
existed and fell down and is now restored and set 
up. (1 Thess. 4: 15, 16) At the time Jesus came and 
buildcd up Zion there stood in his presence a number 
of persons who were in line for the Kingdom, and at 
the judgment of such the approved ones were taken 
into the temple and formed, by the command of the 
Lord Jesus, the "faithful and -wise servant". (Matt. 
24: 45-17) Those who were found faithful at the be- 
ginning of the temple judgment, and who were fore- 
shadowed by Mordecai and Naomi, arc designated in 
the Scriptures as "the remnant". 

The Lord then announces what shall then immediate- 
ly follow the setting up or restoring of "the tabernacle 
of David", meaning God's kingdom organization, to 
wit: "that the residue [remnant] of men might seek 
after the Lord." The "residue", or remnant, here 



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349 












undoubtedly means those found faithful and who are 
made the servant of God to bear testimony to his name. 
(Rev. 12: 17) Then says the prophet, and which the 
apostle quotes: "And all the Gentiles, upon whom my 
name is called," manifestly meaning all those pictured 
by Esther and Ruth, who were brought to the truth 
and into the temple after the beginning of the judg- 
ment at the temple. This could not have any reference 
to the world in general, because the scripture says 
"upon whom my name is called", that is, Jehovah's 
name. The "new name" is given only to those who 
are of the sanctuary company. This honor no others 
have or ever will have. — Isa. 42 : 8. 

The "restitution of all things" and the 'rebuilding 
of the tabernacle of David', therefore, could have no 
reference whatsoever to restitution of the world in 
general during the thousand-year reign of Christ. The 
announced purpose of Jehovah from the beginning 
was to build up an organization for his beloved Christ 
Jesus, which would be used to the vindication of Je- 
hovah's name. In preparing this organization he has 
taken out from the world a people for his name, and 
these include the "remnant" and all who subsequent- 
ly come into his organization upon whom he puts his 
name, all of whom constitute Jehovah's faithful wit- 
nesses in the earth. 

BLESSING OF THE PEOPLE 

If the words in Acts 3: 21, to wit, "times of resti- 
tution of all things," have no reference to restitution 
of mankind during the thousand-year reign of Christ, 
then is there no means for the blessing of the people 
with life and eternal happiness? Yes, most certainly 
there is such provision made by Jehovah, because the 
blessing of the people is announced in the purpose of 



350 



JEHOVAH 



Jehovah. That expressed purpose first states that God 
will select a seed, and by and through thai seed 'all 
families of the earth shall be blessed'. That declared 
purpose of Jehovah, and 'which is called the Abra- 
hamic covenant, is the only covenant pertaining to the 
blessing of the people, and that covenant is not made 
with any creature. Therefore it can be said without 
hope of successful contradiction that there exists no 
covenant with any creatures by and under which they 
arc to be "restored" to perfect human life. 

It is the unconditional promise of Jehovah, made 
doubly sure and binding by his word and oath, when 
he says: "By myself have I sworn, saith Jehovah." 
What did Jehovah swear that he would do? Bring 
forth a seed that shall possess the gate of his enemies, 
and that in that seed shall all the nations of the earth 
be blessed. (Gen. 22: 16-18) The seed must first come, 
and through the seed the blessing would come. Why 
should Jehovah make a covenant with men and nations 
to bless them, after he had given his word and bound 
it with his oath that he would do so? The necessity 
for a covenant, such as the new covenant, for resti- 
tution of the human race or the giving of the human 
race life on the earth, does not exist, but there is neces- 
sity for the new covenant to take out a people for Je- 
hovah's name. Jehovah gave his word of promise that 
he would bless mankind after the taking out of this 
people for his name and the setting up of his kingdom, 
and that blessing must come through his chosen seed, 
Christ Jesus. That being his expressed purpose, God 
will perform his purpose. 

When Jesus came to earth John said of him: "Be- 
hold the Lamb of God, which takcth away the sin of 
the world." (John 1:29) Jehovah having purposed 
that Jesus should be the Redeemer of and the sin- 



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351 



Offering for the world, it would not be necessary for 
him to make a covenant with these creatures of the 
earth in order to accomplish his purpose. In order 
for men to receive the benefit resulting by reason of 
the sacrifice of Jesus Christ men must believe and be 
obedient to the Lord. Such is not a covenant with 
them, but is a statement of Jehovah of what ho will 
do for those who do believe; therefore it is written: 
"For God so loved the world, that he gave his only 
begotten Son, that whosoever believeth in him should 
not perish, but have everlasting life." (John 3:16) 
The lifeblood of the man Christ Jesus alone is the 
purchase price for the human race. No other creature 
has any part in furnishing that purchase price. No 
one can receive the benefit thereof without first be- 
lieving on the Lord Jesus Christ. Thero is no other 
name given under heaven whereby salvation can be 
had. (Acts 4:12) God could not make a covenant 
with imperfect or sinful men to restore them. No such 
covenant has been or will be made. The blessings of 
life to the human family must and will come by and 
through the promised seed, Christ Jesus, and will be 
given only to those who love and obey Christ Jesus 
and Jehovah. 

Misunderstanding has resulted from the conclusion 
reached by men that a covenant of Jehovah God with 
his creatures is necessary for the creatures 1:o ob- 
tain life; but that conclusion is incorrect. It is def- 
initely and unequivocally stated: 'Life is the gift of 
God through Jesus Christ our Lord.' (Rom. 6:23) 
By the disobedience of Adam death resulted to all, 
and by the sacrifice of the man Christ Jesus in the 
place and stead of the sinner Adam the opportunity 
for life as a free gift comes to all of Adam's offspring, 
to such as believe and obey. Concerning this it is writ- 



352 



JEHOVAH 



ten: "Therefore, as by the offence of one judgment 
came upon all men to condemnation; even so by the 
righteousness of one the free gift came upon all men 
unto justification of life. For as by one man's disobe- 
dience many were made sinners, so by the obedience 
of one shall many bo made righteous." (Eom. 5: 
18, 19) The lifeblood of Christ Jesus poured out pur- 
chased the human family, and Jehovah God clothes 
him -with authority to give life as a free gift to those 
■who obey him. Hence those who do obey -will be made 
righteous or justified. 

Those taken out for his name and who now consti- 
tute the witnesses for Jehovah did receive the gift 
of life exactly in the same way that mankind will re- 
ceive it during the reign of Christ. They first learned 
of the Lord Jesus as their Redeemer and believed upon 
him and were justified or made righteous by faith 
in Cod and in Christ Jesus. After being thus justified 
and begotten of the spirit of God these now as new 
creatures in Christ are taken into the new covenant, 
which covenant prepares them to be Jehovah's wit- 
nesses and to be made members of his royal house. 
The world of mankind must receive life as a gift by 
believing on the Lord Jesus and rendering obedience 
unto him. Their justification is accomplished when 
they have proved obedient. They could not be taken 
into any covenant with God until they are justified 
or made righteous; and this docs not take place until 
the end of the thousand-year reign of Christ, and at 
that time there would be no occasion for a covenant 
such as the new covenant. The irresistible conclusion 
is that the world of mankind docs not get life by or 
through the new covenant, but will receive life ever- 
lasting as a free gift at the hand of Christ Jesus, Je- 
hovah's great high priest and chief officer. He reigns 






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353 












until all enemies are destroyed; and the race is under 
him, and is turned over to Jehovah after being fully 
justified.— 1 Cor. 15:24-28. 

COVENANT OF THE PEOI>LE 

Under the reign of Christ Jesus, during which time 
all nations obeying him shall be blessed, is there no 
covenant in force for the people? Yes, but there is no 
covenant in force with the people. God's uncondition- 
al promise to bless all nations is the covenant, because 
it is the manifestation of his will or purpose and must 
be carried out. He accomplishes this purpose by and 
through his 'seed of promise'. Such seed of promise 
constitutes his 'elect servant', Christ Jesus. In support 
of this conclusion notice that Jehovah says: "Behold 
my servant, whom I uphold, mine elect, in whom my 
soul delightcth; I have put my spirit upon him; he 
shall bring forth judgment to the Gentiles [that is to 
say, those who are not of the house of Judah, the 
spiritual class] . "— Isa. 42: 1. 

Christ Jesus, the Redeemer and Vindicator of Je- 
hovah's name, is the 'elect servant'. Those who are 
made members of his royal house are counted in as a 
part of that organization, and hence form a part of 
that servant, and upon the servant company Jehovah 
has bestowed his name, and the like honor no other 
will ever receive. Jehovah now gives his elect servant 
"for a covenant of the people". He docs not make a 
covenant with the people. Keep in mind that a cove- 
nant docs not have to be made with creatures, but may 
be a one-sided or unilateral covenant. A covenant is 
a binding promise or agreement or expression of pur- 
pose to do or not to do a certain thing. God's word 
of promise that he would bring forth a seed, in which 
seed all the families of the earth should be blessed, 



354 



JEHOVAH 



constitutes a covenant of Jehovah, that is to say, a 
binding agreement or declaration to bless the human 
race. Then, when the seed is brought forth, and the 
Kingdom is set up and the name of Jehovah is vindi- 
cated, Jehovah will give his elect servant, Christ, "for 
a covenant of the people." That means that his great 
servant, Christ Jesus, will stand as a guarantee to 
the people that God's purpose long ago announced will 
be faithfully carried into operation. 

Concerning this it is written: "I the Lord have 
called thee in righteousness, and will hold thine hand, 
and will keep thee, and give thee for a covenant of 
the people, for a light of the Gentiles." (Isa. 42:6) 
Such is a part of the commission of Christ. In addi- 
tion thereto the anointed servant renders aid to the 
"great multitude" class. — Isa. 42: 7, 9. 

The elect servant, Christ, stands as an absolute as- 
surance to the peoples of the world that they shall 
receive the blessings of life as a free gift from God 
through Christ Jesus. In order to receive such a gift 
the people must receive knowledge, which is the first 
essential to faith, and must be willing to accept the 
free gift. Therefore concerning Christ Jesus it is writ- 
ten: "Behold, I have given him for a witness to the 
people, a leader and commander to the people." (Isa. 
55:4) Being made the leader, instructor, and com- 
mander of the people, Christ Jesus gives to them the 
knowledge, leads them in the right way, and com- 
mands them what they shall do, and they must obey 
him before they would receive the gift of life. It is 
upon the shoulder of Christ, the great Prince of Peace, 
that the righteous government or kingdom rests. He 
is the Wonderful Counselor or adviser of the people, 
and he is the Everlasting Father, because he gives 
life to all of those who obey him. (Isa. 9 : 6, 7) There- 



I 



HIS COVENANTS 



355 



fore it is written concerning Christ Jesus and for the 
benefit of the people: "And in his name shall the 
Gentiles hope."— Matt. 12: 21, 1LV. 

By his covenant Jehovah God is majestically carry- 
ing forward his announced purposes. He has taken 
out a people for his name, which people must now be 
his witnesses; and, continuing faithful, they soon shall 
participate in the vindication of his name. But before 
the battle of the great day of God Almighty it is his 
expressed will concerning his witnesses, who are by 
his favor a part of the servant, that they must, under 
the leadership of Christ Jesus, bring knowledge home 
to the people of good will, that they may have oppor- 
tunity to turn their hearts and their devotion to God 
and his kingdom. Therefore he gives commandment 
to his holy people, to wit: "Go through, go through 
the gates; prepare ye the way of the people; cast up, 
cast up the highway; gather out the stones; lift up a 
standard for the people." (Isa. 62: 10) The present 
duty of the anointed witnesses of Jehovah is hence 
plain and clear. The obligation is laid upon them to 
proclaim Jehovah's name and his kingdom as the 
means of blessing the world, and this obligation must 
be performed. Its performance is not discretionary, 
but mandatory. It is their privilege to invite the peo- 
ple of good will to join them in making such proclama- 
tion.— Rev. 22:17. 

Jehovah's great Prophet, Christ Jesus, is in com- 
mand of God's work being carried forward, and every 
soul of the temple must render complete obedience to 
that great Prophet. (Acts 3:23) The course of the 
anointed is clearly pointed out. Their service unto 
Jehovah must be continuous praise giving glory to his 
name while pointing the people of good will to the 
Kingdom as their sole and absolute hope. All the tern- 



356 



JEHOVAH 



pie class will now continue to give testimony of praise 
to Jehovah's name, that all willing ones may know 
that Jehovah is God. The covenant of Jehovah an- 
nouncing his expressed purpose to bless all the nations 
of the earth through Christ Jesus his seed is an ever- 
lasting covenant. All of its purposes will be completely 
performed. He gives his chosen one, the Christ, for 
a covenant for the people, fully assuring them that 
if they would receive the blessing of life everlasting 
in happiness they must know that Jehovah is God and 
Christ is his High Priest, and they must render full 
and complete obedience to Christ to the glory of God. 






CHAPTER XII 

YOUR CHOICE, 

;£^[pHE LAST DAYS" of Satan's rule have come. 
These are "perilous times" because Satan 
now is desperately attempting to turn all the 
human race from God and into destruction and is 
bringing upon the world woe after woe. (2 Tim. 3: 
1-5; Rev. 12:12) In opposition to the covenants of 
Jehovah Satan has set up in these "last days" his 
covenant of the League of Nations. Because it is in 
opposition to God's kingdom, and because the League 
of Nations assumes to stand in the place and stead of 
God's kingdom, it is an abomination in the sight of 
God and is that abomination mentioned by Daniel the 
prophet. (Dan. 11:31; 12:11) Jesus in his great 
prophecy which relates to the present day addresses a 
message to those on earth in this time, in which he 
says: "When ye, therefore, shall see the abomination 
of desolation, spoken of by Daniel the prophet, stand 
in the holy place, (whoso readcth, let him under- 
stand:) then let them which be in Judaea flee into the 
mountains [Jehovah and his King]." (Matt. 2-i: 
15, 1G) This admonition is addressed to that class 
known as ' Jonadabs'.— 2 Ki. 10 : 15-23 ; Jer. 35 : 18, 19. 
If you have made a covenant with the Lord to do 
his will, that is, if trusting in the shed blood of Christ 
Jesus as your redemptive price, you have agreed to do 
God's will, and if yon are still in the church systems, 
which form a part of Babylon, and if you now see that 
the covenant of the League of Nations is the Devil's 

357 



358 



JEHOVAH 



substitute for God's kingdom and is an abomination 
of desolation, then you should at once get out of the 
church organizations and stay out. Flee immediately 
to the kingdom of God, which is the only hope of man- 
kind. Take your stand unequivocally on God's side, 
and choose to serve him without compromise. You 
may be holding an "exalted" position in some church 
organization, such as a clergyman or elder or teacher, 
and being in this exalted position you are designated 
in the prophecy as being "on the housetop". To such 
Jesus says: "Let him which is on the housetop not 
come down to take any thing out of his house." — 
Matt. 24:17. 

You may be a teaeher in the Sunday school or 
church organization and have pupils under you who 
look to you for instruction and spiritual aid and hence 
you are figuratively designated in the prophecy as 
"them that give suck" to others. If so, to you Jesus 
says: "And woe unto them that are with child, and 
to them that give suck in those days!" — Matt. 24: 19. 

The "winter time" is the hard time, and the time 
when the great fight is on. It symbolizes the time of 
Armageddon. The "sabbath day" is the time when 
all work of telling others of the truth concerning the 
Kingdom is done. Hence these times are too late to 
flee; therefore says Jesus: "But pray ye that your 
flight be not in the winter, neither on the sabbath day : 
for then shall be great tribulation, such as was not 
since the beginning of the world to this time, no, nor 
ever shall be." (Matt. 24; 20, 21) When you see these 
truths, do not wait Flee now 1 

There are now on earth many persons who are not 
in any church organization and who sincerely desire 
to know Gfod and serve him. These are designated in 
the Scriptures as 'Jonadabs', as they were forcshad- 



YOUR CHOICE 



359 



owed by a class of people in the time of Israel who 
were not Israelites but who tried to do right. (Jer. 35: 
2-18) Being desirous of serving God, these are within 
the class described by Jesus as "them which be in 
Judaea". If you are of that class and you see that the 
covenant of the League of Nations is Satan's substi- 
tute for God's kingdom, then the words of warning 
uttered by Jesus apply to you and these words mean 
that you must flee to the kingdom of God under Christ 
as the only place of refuge. 

This is the time when Christ Jesus, as Jehovah's 
great Judge, is dividing the people, and the approved 
ones he places on his right hand and designates them 
as "sheep". (Matt. 25:32-34) Those who oppose 
God and remain in Satan's organization are taking 
the opposite side and are designated as "goats". 
(Matt. 25:33, 41) The Lord is causing the truth of 
his Word to be brought to your attention that you 
may make a choice of which side you will take. You 
must take the side of Jehovah and his kingdom or the 
side of the Devil. There is no other means of getting 
life except from Jehovah through Christ Jesus the 
King. (Acts 4: 12) Jehovah now points the peoples 
of the world to his elect servant, King and Judge, 
Christ Jesus, and says: "In his name shall the [na- 
tions] hope." (Matt. 12:21, R.V.) Therefore you 
should choose this day whether you will serve Jehovah 
God and his King and receive life and attending bless- 
ings, or serve the Devil and die. You cannot take 
your stand on the side of God and his kingdom by 
merely a mental conclusion so to do. You must make 
the fact known to others. It is written in God 's Word : 
"For with the heart man believeth unto righteousness; 
and with the mouth confession is made unto salva- 
tion." (Rom. 10 : 10) Such confession is made by tell- 



360 



JEHOVAH 



ing others of God and his kingdom as the only hope 
of the world. (Eev. 22: 17) As an aid to all who de- 
sire to take the side of Jehovah and his kingdom the 
following Resolution or Declaration is suggested : 

I believe that JEHOVAH is the only true God 
and that Christ Jesus is man's Redeemer and the 
world's Rightful Ruler. I am certain that the king- 
dom of God under Christ is the only hope of mankind 
and that Christ Jesus is Jehovah 's Vindicator and that 
his Kingdom will vindicate God's great name. I hate 
wickedness and love righteousness. I therefore gladly 
take my stand on the side of Jehovah God and his 
kingdom under Christ, and by his grace I will love, 
serve and obey and honor Jehovah and his beloved 
Son, Christ Jesus. 



Sing! all you who love Jehovah and his King: 
(Deut. 32: 3, 4, Moth.) "When the name of Jehovah 
I proclaim ascribe ye greatness unto our God : A Rock ! 
faultless his work, for all his ways are just, a God of 
faithfulness and without perversity, right and fair 
is he!" (Ps. 84:1-12, Roth.) "How lovely are thy 
habitations, Jehovah of hosts! ... I choose rather 
to stand at the threshold, in the house of my God, 
than to dwell in the tents of lawlessness. For a sun 
and shield is Jehovah God, grace and glory will Jeho- 
vah give, he will not withhold what is good from them 
who walk without blame. 

JEHOVAH OF HOSTS ! 

How happy the man who trusteth in thee!" 



INDEX 

NOTE: Numbers refer to pages; Roman numerals, to paragraphs. 



new covenant related to, 

325,1 
not a Sarah covenant, 

328, IV, V 
one-sided. 331,1 
unconditional promise, 

35, II; 127,11; 135 (3); 

251, I „_ _ 

what is purpose of, 137, I; 

320, II; 328, V 



Aaron, Israel's high priest, 

3 35 > n on r 

Moses' mouthpiece, 33, l 
type of Jehovah's witnesses, 
16, in; 17, 1; 53, I; 55, II; 
58, Is 62,1 
used Moses' rod, 58, 1; 
62, 1, II; 70, 1 
Abel, blood of, 215, II . Abraham's Seed, Christ Jesus 

to bo visible ruler in earth, i 3 essentially, 257, III 

20, 1 See Seed of Abraham 

Able Ministers of New Cove- Abram, meaning, 137, I 
nant, faint not, 235,11 name changed, 254,1 

minister to "great multi- Adoption, made part of Abra- 

tude". 246, II ham's seed by, 256, II- 

picturcd, 202,1; 203,1 257,111; 329,11 

w £?„ a i' e , m : u l < V Z 2h r ' Advocate, holy spirit has 

222,1; 235, II; 247, I ceased as, 156,11: 206,111 

Abomination of Desolation, Jesua is church's, 156, II 

w? ftS? TIT y ° U Se6 ' Agitators exposed, 62, 11-66, II 

League of Nations, 16 I ««*"& «f%*g& f^ d tw ° 

Abraham, begets Isaac by sons, 249, H, 3^9, iv 

miracle, 254, 1 Almighty, meaning, 8, I 

begets Keturah's sons by See God, Jehovah 

miracle, 254, II Altar sprinkled with blood at 

land promised to him and Sinai, 197, 1; 199, 1 

his seed, 35,11 Anceis, at inauguration of 

marries Keturah, 248,1; 

253, II 
name means, 137, 1 . 

not to be changed to spirit, 

37 I 
relationship of Keturah to, 

255, I , 

relationship of; to wife ana 
concubines, 250, 1 

represented Jehovah. 35, u; 
137. I; 328, V; 331. 1 

Sarah and. 249, I 
Abrahamlc Covenant, an- 
nounces man's blessings, 
331, I; 349, II; 350, I 



law covenant, 212, II 
attend on inauguration of 
new covenant, 211, 1; 

212,11 „,„ r 

gather out offenders, 217, l; 

270, I . „ 

in Lucifer's organization, 

10, I 
materialized in Noah's day, 

10, II 
Noah testified to, 19, I 
See Evil, Innumerable 
wicked, not destroyed; 

•why? 11, II 



bound by God's word and 

oath, 350, I 
confirmed to Isaac, Jacob, 

and Israel, 252,1 
confirmed with Christ and 

to his body, 253, I 



Anointed, Jesus is, 26, 1 
the faithful are. 76, 1 
those toward whom new 
covenant is inaugurated 
are, 239, I; 240, 1; 246, II 
Ark of his- covenant, 243, 1 



361 



3G2 



INDEX 



97, 1; 98, II 
Avenge, meaning, 138, II 

B 

Baalzebub (Beelzebub), 75, II 
Babylon, church systems part 

of. 357, II 
fallen from divine favor, 

238, II 
Baptism unto Moses, 149, II; 

156, I; 164, I 
Battle of Armageddon, final 

war, 14, III; 19, I 

foreshadowed, is, n 

fought by whom? 19, II 
witness work must bo done 
before. 210, II: 355, I 
Battle of Great Dav of God 
Almighty, 19, I, II 
foreshadowed, 11, 1 
Birth of The Nation, 41, I 
Blessings, of children of 
Israel, 276, I 
of people by Abraham's 

seed, 349. 11-350, II 
pronounced from Mount 

gcrlzlm, 309, 1 
Blindness, in part unto Israel, 

174, I: 224, II 
of Jews beneficial to Gen- 
tiles, ISO. I 
upon unfaithful, opposcrs, 

and those looking to 

men, 224, 11-227. 1 
Blood, covenants dedicated 

with. 196, 11-201, II 
drinking Christ's, 107. II 
Israelites remain all night 

under. 100, 1-102, 1 
necessity of faith in Jesus', 

261. I 
of Christ man's purchase 

price, 333, I; 350, II; 351, 1 
of covenant sprinkled on 

altar, 197, I; 199. 1 
of covenant sprinkled on 

book, 196. II; 200, I 
of covenant sprinkled on 

people, 196, II; 197, 1; 

200, II 

of disciples not needed to 
make new covenant, 167, II 

of Jesus makes new cove- 
nant operative, 103, II; 
107, II; 169, I; 198. II; 

201, II 

of law covenant sprinkled, 
168, I, II 

of new covenant holy, sanc- 
tifies, perfects. 169, II: 
170. I: 193, 1-194. I; 201. n 

of sprinkling better than 
Abel's, 215, U 



on .doorposts significant, 

32, II; 101, I, II 
sign of water turned to, 
38, II; 58, 1-60, II 
Boils with blains; plague of, 

81, II-S3, 1 
Bond of the covenant, 239, II 
Book of law covenant, read to 
people, 19ij. II; 197, I 
sprinkled with blood, 196, II; 
200,1 
Borrow gold and silver jewels 
from Egyptians, 95, I; 96, I 
Bread, broken, eaten in re- 
membrance of Christ, 
30, I: 104,11; 106, I 
of Lord's supper; meaning, 

105, 1 
one body and one, 118. 1 
Breastplate of Judgment. 
325, I; 326, I, II 



Caleb, represents faithful at 

Lord's coming, 2S5, II 
survives those leaving 

Egypt. 262, I; 280, 1 
Cattle, of Israel did not die, 

81, I 
plague of murrain on, 

79, 1-80, n 
Challenge of Jehovah by 

Satan. 10, II 
Changed, as of the Lord, the 

Spirit, 233, I 
from glory to glory, 232, II; 

233, I 
into the same (Lord's) 

image, 231. I; 232, I 
Chief Corner Stone, 342. II 
laid in Zion, 111, I; 343, I 
Christ, members of, 103, II 
transferred from Moses to, 

149, II; 156. I; 164, I; 322, I 
Christendom, darkness 

settles on, 90, 1-92, I 
fallen from divine favor, 

238, II 
foreshadowed by Israel, 

12. I; 207, I 
habitation for "lice", 

71, 1-72, I 
has broken God's laws and 

covenant, 207, I 
in implied covenant with 

God. 207, I 
plagued with hail of truth, 

85, II; 86, I 
sets up League of Nations, 

17,1 
smitten like Uzziah, 50, I 
to be destroyed, 12, 1 



INDEX 



363 



yielded to Satan, 12. 1 
Christ Jesus, Abrahamic cove- 
nant confirmed with, if>.s, i 
alone Abraham's seed, 2o6, 1 
and Jehovah, the higher 
powers, 76. I 

began reigning. 41, 1. II 

brought forth as Abraham a 

seed. 251. I • _ 

builds up Zion. 256. I 
Chief Corner Stone, 342, II, 

3-13 I 
did not select self for office, 

divine. Invisible, 14. I, II; 

26, I 
Good Shepherd, 31, IT 
Greater (-than-) Moses. 

17, I; 39. Ii: 223. I; 30J, I- 

Hlgh' Priest after Melchiz- 
cdek order, 327, II; 
343, I; 345, II 

joint heirs with, 257, III 

messenger of now covenant, 
256, if 336, 1-337, I 

miraculously born, 254, II 

Offered himself br King to 
Jews. 99.11; 343.1 

our Passover, 99, I; 102, II; 
103, I , . 

ovcrlordshlp of earth be- 
longs to. 35. II-36, II 

placed upon throne, 41, 1, 

prepares people for Jeho- 
vah's name, 336. I 
presented as King, 343, 1 
Prophet like Moses, 39, 1; 

340. II , . 

reflects Jehovnh's glory in 

face. 223. 1-226, I „ 
See Elect Servant. Jesus, 

prophet. Seed. Vindicator 
soed of promise. 18, I; »»i» 
transfigured, 333,11 
typified by Elijah. 333. II; 

336. I; 337. I 
typified by Isaac. 251.1, 

318, V 
will lead, give knowledge to 

people, 354, II 
Church, forms no part of 

mediator, 153, I 

"great multitude*' not in- 
cluded in, 213,11 

Israel at Sinai called, 212, II 

of firstborn, 213, 1 

systems should be aban- 
doned now, 357, II 

written in heaven, 213,1 
Circumcision, covenant or, 
128. I 



of heart, 263. 1 
City of the Living God, rem- 
nant come to, 211, I; 8M, J- 
Clergy, cause croaking noise, 

Mi !• H ,_ •, vi 

oppose Jehovah and his 

people, 54. 1; 61, I 
Comforter, holy spirit ceases 
as, 156. II; 206. Ill; 311, 1 
Comlno, of Christ marks 
judgment time. 287, II 
of remnant to Zion, i\i.. i 
of the Lord to temple, 

110. 1-111. IS 264. II 
shaking at Lord s, 218. 1 
time of his. 264, II 
times of refreshing at 
Lord's, 340, I 
Commerce, element in govern- 
ments. 11. HI „ , ,. „ 
shown to be death-dealing, 
organized by Satan, 
58, II-CO, II 
Conspiracy, by world rulers; 
its purposes, 24, 1 
to destroy Israel in Egypt, 

31. Ill _ . , , .. 
to destroy Jehovah s wit- 
nesses, 32. 1 
to destroy Jesus, 32, I 
Covenant, an unconditional, 
unilateral. 126, 1 
bilateral, 126, 1 
book of. 196, II; 197. 1 
consideration for making, 

292 I 
declaration of Jehovah in 

Eden a, 319. 1 
defined. 126. 1. II: 307.1; 

353. II 
does not produce seed, 

328, 1-329. II 
faith in Jesus' blood neces- 
sary to enter. 169. I; 261, 1 
firm over dead victims 

(persons), 167, II 
justification necessary to 

enter. 332, II; 352, 1 
life, salvation, not by any, 
149. I: 320, II; 332, II; 
350, I; 352, I 
(my) unto them, when tak- 
ing away sins, 179.1 
none with people, 353, I 
not needed to give or ob- 
tain life, 350, 1-352, 1 
of Jehovah now revealed, 

308. II . , . 

shown to God-fearing, 
307, I, TI „ lx . 

Covenant by (of) Sacrifice, 
all spirit-begotten ones 
have made, 158, 1 



364 



INDEX 



at consecration, 325, II 
begun by Jesus, and 

finished, 152, II; 157, 1 
entered by disciples, 157, I 
God's will agreed to In, 

310, II 
made before being taken 

into new covenant, KIG 

(7); 158, I; 198, II; 200, II; 

238, I; 325, II 

made before new covenant, 

135 (6); 158,1 
meaning of, 132, I; 157, I 
right lo life ceases at, 

193, II; 238, I 
Covenant for the Kingdom, 

announced, 283, II 
breastplate of judgment 

pictured, 326, I, II 
Christ bears charge of, 

327, II 
complalners, faultfinders, 

opposers not taken into, 

287. I 
coven ;i nt in Moab fore- 

shadowed, 265, I; 266, I; 

280, T; 295, 11-296, II 
faithful taken into, 238.11; 

239, I; 287, I; 327, I: 313, I 
first commandment made 

pert of, 301, 1 
foretold. 130. II; 131, I 
looks to vindication of 

God'a name. 2S5. I 
need of learning rules of, 

310, II 
one must be in new cove- 
nant before in, 283, I: 

822, II: 323, 1 
preparatory arrangement, 

324, II 
remnant taken into, 295, II; 

312, IT 
responsibility on those in, 

309. 1; 312, I 
See Covenant with David 
time and circumstances of 

taking remnant into, 

285, I; 343, I 

Covenant In Moab, applies at 
present day, 264, 1 

tlli closes God's purpose to 
have a people, 262, in 

enjoined on Israel for faith- 
fulness, 294, I, II 

foreshadows, relates tr> 
kingdom covenant, 265, I; 
2G6, I; 280. I; 284. I; 285, I; 
295. 11-296. n; 323, II; 
324. I; 341. I 

foretold new name, 314. II 

includes all kingdom in- 
heritors, 272, n 



Jesus kept, 323, II; 324, 1 

made with Israel in Moab, 
130, I; 284, I 

more comprehensive than 
law covenant, 263. I 

no sacrifices at making of, 
291, II 

not repetition of law cove- 
nant, 262, II 

purpose of, 284, I 

related with Christ's 
coming, 310, II 

Bet forth requirements of 
remnant, 315, 11-317, I 

shows approval of faithful, 
274, II 

those taken into, 2S5, II; 
286,1 

tlmo of making, 264, II 
Covenant of Circumcision, 

128, I 
Covenant of Faithfulness, 
covonant in Moab properly 
called, 314, II 

entered at Lord's coming to 
temple. 265, I 

foretold transfer of privi- 
leges, 314, III 

relationship of law cove- 
nant to. 324, II 

Covenant of (My) Peace, be- 
Kins at Inauguration of 
n>iw covenant, 241, I; 
242, I 
called everlasting, 133, I 
sure, 133, I; 241, I; 242, II 
toward remnant, 241, 1- 

212, II 
with zealous priest, 329. I 
Covenant of Obedience, rem- 
nant brought into, 200, I 
Covenant of Shedding of 

Dlood, a vindication of Je- 
hovah's name, 319, II 
broken by "Christendom" 
and all nations, 127, I; 
207, I 
called everlasting, 126, TTI 
dcclnred to Noah, 126, III 
remnant must keep, 315, IV 
Covenant of the People, elect 
servant given for, 353, 1- 
355, II 
makes Christ a guarantee, 

132, II; .",53, II 
servant class given for, 
266. I 
Covenant of the Priesthood, 

189, I 
Covenants, bring issue to 
climax. 162, n 
called Jehovah's, 134. II (2) 
carried out to vindicate 



INDEX 



365 



God's name, 8, II 

linked with Jehovah's name, 
8, II, III 

manifest Jehovah's purpose, 
8, II; 126, II; 134, II (2) 

questions answered con- 
cerning, 328. 1-330, II 

relationship of all of God's, 
163, I; 319. 1-327, II 

See Covenant with David, 
Everlasting Covenant, 
Law Covenant, New 
Covonant, Old Covonant 

to prepare a people for day 
of vengeance, 142, 1 
Covenant with David, called 
everlasting covenant, 

130, II; 131, I 

for kingdom, 130, II; 131, I; 

283, II; 323, I 
Crucifixion of Jesus to redeem 

Jews, 143, II 
Cup, drunk In remembrance 

of Christ. 104, II; 107, I, II 
See Lord's Supper, Memorial 
significance, 107, I: 116, I 
Curse (s), mentioned In cove- 
nant in Moab, 263. I; 

309. 1; 310. 1 
not to terrify, but to warn, 

309, I 
pronounced from Mount 

Ebal, 309. 1 
upon unfaithful, 260, II 

D 

Darkness, ninth plague, 16, III; 
17. I. II: 89. 1-92. II 
world rnkrs In. 17, II 
David, King limited to house 
of, 342. I: 345, II 
meaning of name, 315, II 
Ruler of those In temple, 

242, I 
See Covenant with David, 

Tabernacle of David 
type of Christ Jesus, 130, II; 

131. I; 283, II; 323, I; 
342. I; 345. II 

Day, of Jehovah (the Lord) 
begins. 119, I; 346, I 
of judgment, foretold, 19, II 
that, in, I: 114, i 
Days, beginning of those, 
183,1 
come to make new cove- 
nant, 182, II 
new covenant made after 
those, 182.11; 207.1 
Death, from Adam upon all 
offspring, 351, I 
of Christ not typical, 108, 1 



of Jesus shown till he come, 

30. I; 32. II; 108, 1-110, II 
shall be no more, 20, II 
to violators of old and new 

covenants, 169, II 
value of Christ's; never 

ends. 109, I 
Declaration against Satan and 

for Jehovah, issued, 85, II 

Declaration "To the Rulers of 

the World", 90, U 
Deliverer comes out of Zion, 

175, I; 178, I 
Depression, Jehovah did not 

sand world, 57, I; 61, 1 
Deuteronomy, counsels faith- 
ful devotion to God, 293, 1 
derivation of name, 261, II 
lays down instructions con- 
cerning king, 296,1; 341,11 
reveals evil servant, 317, 1 
See Covenant in Moab 
sets forth levlrate marriage, 
296, II 
Devil, origin of, 10, I 
See Lucifer, Satan 
why God did not destroy 
the. 11. II 
Devction to Jehovah, kingdom 
class must render, 326, II 
required. 293, I 
Dust, of the earth Bmitten, 
71. n 
of Zion clean, 74, 1 



Earth, called to be witness to 

Moab covenant, 311. I 
Christ the rightful possessor 

of, 35, 11-36, II 
inherited by meek, 36, II 
visible power that rules, 9, II 
Egypt, plagues sent upon, 

16, III 
type of Satan's world, 

28, II; 39, II 
Elders, able ministers of new 

covenant. 203. 1; 220, I 
in fact, 220, 1 
not made by votes, 274, II 
See Seventy Elders 
The Watch tower published 

truth concerning, 271. I 
Election, beloved for fathers' 

sakes, as touching the. 

180. I 
hath obtained it. 171, II; 

174. I; 176. I; 180. 1 
Elective Elders, cleared out, 

288. 1. II 
Mount Paran pictured, 

287, II; 288, 1 



3GG 



INDEX 



no more to be teachers, 

191, II 
OPPOM kingdom work, 271, I 
re moved ns parasites, 72, II 
Tlio "Watchtower must 
speak of, 310, 1 
El-ct Servant, assurance to 
peoplo of blessings, 
864,1, n 
Christ Jesus, 353, 1. II 
Riven for covenant of people, 

353. II; 354, I 
remnant made part of, 

208, I; 209, I 
royal family of God 
members of, 353. II 
Elijah, appeared at Christ's 
transfiguration, 333, II 
comes first to restore all, 
334, 1-338, I 
Elijah Period, 235, III 
doctrines taught during, 

124, II; 235, HI 
many In lino for kingdom 

during, 287, I 
remnant transferred from, 
232, I, II 
Elijah Work, Christ's suf- 
ferings precede, 335. I 
consecrated ones used in, 
337, I 
Ellaha Period of church, 
greater honor and glory 
in, 232, II 
Jehovah's name exalted 
during. 235, III 
End of World, foreshadowed 
by flood, 11. I 
meaning of, 190, II 
proofs of, 14, II, III 
Enemy, Jehovah thrusts out, 

278, I; 279, 1 
Ephod represents covenants, 

325. I. II; 327. IT 
Escape, God's opposers And no 

way of, 23, II 
Esther Class, become nble 
ministers of covenant, 
217. 1 
Gentiles upon whom name 

is called, 348, II 
know Jehovah, 192, I 
later brought into covenant, 

24C, II 
made kingdom heirs, 272, II 
taken into kingdom cove- 
nant, 315, I 
Eunuchs, 244. I, II; 246, I 
Everlasting Arms underneath 
temple class, 278, I; 279, 1 
Everlasting Covenant, con- 
cerning sanctity of life, 
violated, 23, II; 127, I 



covenant concerning 

shedding of blood called, 
126, III 

covenant of peace called, 
133, I 

covenant with David for 
kingdom called, 130, II; 
131, 1 

made [inaugurated], 240, II 

new covenant called, 170, I: 
237, II 

unilateral covenant of Je- 
hovah an, 328, II. Ill 
Evil, defined, 43, I 

permission of, 42, 1, n 

serpent symbolic of, 43, I 
Evil Angels sent, 56,11 
Evil Servant Class, disre- 
gards Jehovah's instruc- 
tions, 270, II 

gathered out, 270, I 

included among enemies, 
275, I 

judgment recorded, executed 
against, 271, I; 317. I 

name Jeshurun continues 
not with, 269, I; 270, I 

once counted righteous, 
268, I 

referred to in Moab cove- 
nant, 310, 1 

remnant avoid, 317, I 
Eyes to perceive, 265, II; 297, I 

F 

Face, glory of Jehovah shines 
in Jesus', 223, 1; 226, I; 
235, III; 236, I 

Jehovah's glory beheld with 
open, 230, I, II 

of Moses reflects Jehovah's 
glory, 222, H; 223, I 

times of refreshing from 
Jehovah's, 339, I; 344, I 
Faithful and Wise Servant, 
approved ones form, 
318. I, II 

kingdom interests committed 
to. 218, II; 272, 1 

made manifest, 272, I 
Faithfulness, consideration 
for making covenant, 
292, I 

law covenant and Moab 
covenant required, 
294, I; 296, I 

required before inheriting, 
265, I; 266, I 

required in kingdom cove- 
nant, 293, I-III 

sacrifice insufficient with- 
out, 294, II 



INDEX 



367 



the blessings for, 2C6, II 
vindicates Jehovah's name, 

292, I 
Father, defined, 7, II 
of spirits, 214. I, II 
Fear, godly, 218. II; 219,1 
of the Lord. 307, I, II 
those in kingdom covenant 

must have godly, 808, I 
Fight necessary, but not with 

carnal weapons, 275, I 
Firstborn, antityplcal; of 

Satan. 98, II; 102, I; 119, II 
church of the. 98. II: 102. I; 

103, II; 213. I 
must share in Christ's 

sacrificial death, 107. II 
of antityplcal Egypt did not 

die at Jesus' death. 32, Ii 
of Egypt, slain, 18, II; 

98, I. IT; 102, I 

of Israel, spared, 18, II; 

99, I; 102, I 

to bo smitten at Armaged- 
don, 97, I 
warning of death of, 94, II; 
90, II; 97, I 
Flesh, eating Christ's. 107, II 
Files, none on Jehovah's 
peoplo, 78, II 
plague Of. 75, 1-78, II 
Flood foreshadowed destruc- 
tion of wicked world, 11, I 
Frogs, brought up also by 
magicians, 65, 1 
caused to come by divine 

power, 63, I 
death of; significant, 66, I. TI 
not Jehovah's witnesses or 

message, 6C, T: 69, I 
plague of, 62, 1-67, I 
Fruit ol the Vine, rtrunk new, 
SO, I; 60, III: 111. 1-115, II 
symbolic. 111. I 
Fruits of the kingdom. 335, II 
Fulness of the Gentiles be 
come in, 174. I, II; 177, I, II 



Gentiles, fulness of the, 

174, I, II 
gospel taken to, 174, II: 

177, I, II 
have equal opportunity with 

Jews now, 177,1; 178,1 
have same salvation as 

Jews, 143, II 
upon whom name Is called, 

347. II: 318, II 
visited to take out people, 

347, I 
Glory, changed from glory to, 



232, II: 233, 1 
future, hoped for by Paul, 

224, I 
given to, reflected by Je- 
hovah's witnesses, 233, 1; 

234, I 
of Jehovah shines in Jesus' 

face, 223. I; 226, I; 230. I, II 
of law covenant passed 

away. 222, II; 223, 1; 

224. I. II 
shone in Moses' face, 

222. 11-224, II 
Goats, blood of; why not 

mentioned, 196.11; 198,11 
oppose God, 359, I 
God, greatest question: Who 

is supreme, almighty, 

184, II (1) 
is a consuming fire, 

218, II; 308, I 
is one Lord, Jehovah, 301, I 
is thy refuge, 278, 1 
Jehovah will be their, 

184, I; 187, II 
Judge of all, 213, II 
meaning, 8, I 
of Jeshurun, 277, II; 300, III; 

318. I 
will have all men to be 

saved, 153, 1-155, 1 
Gog, God's enemies under 

leadership of, 275, I 
Goshen, Land of, severed; 

KnnrM of nlaguos, 75, 1; 

78. II; 86, n 
Gospel, as touching the; 

enemies for Gentiles' 

sakes. ISO, I 
taken to the Gentiles. 

174. II; 177.1. H 
Government, book, issued 

1925. 66. II; 67, I 
by a-ritators due to fail, 

66. II 
on Christ's shoulder, 354, II 
Governments, organized after 

flood. 11. Ill 
throe elements in, 11. HI 
Grace to serve God acceptably, 

218, II; 219. I 
Great Multitude, elect servant 

aids. 354, 1 
make consecration, 246, II 
prisoners included in, 

159. I, II; 228, I 
remnant minister to, 216, II 
not of temple class, 159, II 

H 

Hagar, allegory of, 146. I 
and son cast off, 257, II 



INDEX 



INDEX 



concubine of Abraham, 218, 1 
did not bear acceptable 
offspring, 146, I; 184, 1 
pictured typical covenant 

organization, 184, I 
substituted for Sarah, 251, 1 
together with son repre- 
sented Sinai covenant, 
249, II; 250, 1 
Hall, plague of, 83, 11-86, II 
some Egyptians heeded 
warning of plague of, 
86, II 
symbolic, 83, II 
Hand, in bosom, 47, I 
Jehovah's Right, 46, 1 
of creature, 46, 11-47, II 
Of Jehovah, 45, I; 46, I; 68, 1 
of Moses stretched toward 
heaven for plague, 89, I; 
90, I 
See Leprous Hand 
Heads of the people gathered 

together, 272, 1 
Heart, of Pharaoh hardened, 
52, I; 61, I; 78, II; 87, I 
to perceive given, 205, II; 

297, I 
veil upon the, 225, 1 
Hearts, God writes law in, 

186, 11-187, II; 1S9, I 
Heathen: see Gentiles, Nations 
Heaven, God of Jcshurun 
rides on, 277, II 
invisible part of rule, 9, II 
Heavenly Jerusalem, mother 
of God's sons, 329, IV 
remnant come to, 211, 1; 
212, I 
Heavens, declare Jehovah's 
righteousness, 123, I; 
161, I; 235, 1 
new, 20, 1 
Higher Powers, Jehovah and 
Jesus, 227, II 
Jehovah's witnesses obey 

true, 77, I; 78, I; 228, I, II 
who constitute the; made 
clear, 76, I; 78, I; 175, II 
High Priest, after Melchiacdek 
order, Christ Jesus, 327, II 
bears covenants, 327. II 
Holiness to Jehovah, 293, I; 

301, I; 326, II 
Holy City, 20, II; 283, I 
Holy Nation, 145, 1; 266, 1 
Holy Spirit, acted as 
comforter, 311, I 
ceases as comforter, 156, II; 
206, in 
Holy Year (A.D. 1933), fraudu- 
lent scheme, 80, II; 82, I 
of pope a failure, 23, I; 92, 1 



Hope, in Christ's name, 
354, II; 359, I 
of the nations, 24, III 
Horeb (Mount), law covenant 
inaugurated at, 30, II 
Moses informed of corning 
law covenant inaugur.-it.on 
at, 35, I; 38, 1 
Moses selected as mediator 
at, 150, 1 
House of Israel, includes the 
spirit-begotten, 181, 1; 
182, I 
new covenant made with, 
181, II; 182, I 
House of Judah, new cove- 
nant with, 181, II; 182, I 
Housetop, being on the, 357, II 
Hyssop, 198, II; 201, 1 

I 

Inauguration, defined, 195, 1 
Inauguration of Law Cove- 
nant, angels at, 212, II 

at Mount Sinai (Horeb), 
30, II; 35, I; 168, I, II; 
197, I; 193, 1; 260, II 

foreshadowed inauguration 
of new covenant, 195, II- 
207, I 
Inauguration of New Cove- 
nant, after those days, 
207, I 

angels at, 211, I; 212. II 

at Christ's coming to 
temple, 200, II 

at Mount Zion, 35, I; 205, II 

before Armageddon, 236, I 

before vindication of God's 
name, 198, II 

emphasized by Lord's supper 
since 1919, 31, II 

foreshadowed, 195, 11-207, 1 

how marked, 31, I; 195, I 

Jehovah's will and purpose 
revealed at, 199, I; 200, I 

needs not wait till remnant 
die, 198, II 

now pictured by blood on 
doorposts, 101, II 

shaking (judgment process) 
at, 217. 1-218, II 

toward God's remnant, 

101, II; 208, I; 210,11; 239, I 

with glory, 223, I 
Indictment shows Satan's or- 
ganization deadly, 59, I 
Inheritance, faithfulness pre- 
cedent to, 265, I; 266,1 

fight before receiving, 
276, I 



of Jehovah, 266, 1; 277, II 
Iniquity forgiven Jehovah's 

people, 192, II; 193, 1 
Innumerable Company of 

angels, 211, I; 212, II 
Integrity, approval for main- 
taining, 299, II 
life to those keeping, 320, I 
maintained in vindication 

of God's name, 125, II 
of Jehovah declared. ?99, II 
remnant must maintain, 

315, IV 
Inward Parts, law put in, 

136, 11-187, II 
Isaac, born by Sarah, 248, I 
coven ant confirmed unto, 

252, I 
foreshadowed seed of 

promise, 250, 1; 251, 1 
marries. 218. 1: S53, E£ 
miraciilous birth of, 254, I 
offered as sacrifice, 320, 1 
type of Christ Jesus, 251, I; 

321, I; 328, V 
Isaiah, purg. d. 48. II: 19?,, II 
sees Jehovah's glory at 

temple, 204, I; 225, 1 
Israelites (natural), assembled 

in Moab plains, pictorial, 

264, II; 275, 1; 284, I; DOS, II 
borrow jewels, 95, I: 96, I 
Jesus and first disciples 

were, 172, 1 
must prove faithful to law 

covenant, 145, 1 
new covenant not made 

with, 171. 1-172, I 
numbered in Moab, 285, II; 

2S6. I 
spared from fourth plague 

on, 75. I; 73, II; 79. I; 

81, I: 86, II 
typical people, 16, II; 39, II; 

145, I: 171, I 
Israel (natural), authority to 

rule taken from. 8, Til 
blinded in part, 171. II; 

174, I 
broke covenant, did not pro- 
duce people. 207, II; 237, I 
cast away, 17S, I: 177. II 
foreshadowed "Christen- 
dom", 12,1; 207,1; 237, I 
in TSq-ypt pictorial, 16, II; 

39,11 
organized into nation, 12. I 
ransomed, redeemed people, 

172, II 
See House of Israel, Jews, 

Spiritual Israel 
Israel of Cod, spiritual, 173, II 



Jacob, Abrahamic covenant 

confirmed unto, 252, I 
the kingdom company, 181, I 
the Lord redeemed, 181, II 
ungodliness turned away 

from, 175, I, II; 178, 1 
Jannes and Jambres, "man of 

sin" class, 91, 1 
withstood Moses, 54, 1; 

64, II; 83, 1 
Jehovah, alone must be 

worshiped, 301, I 
and Christ Jesus, the higher 

powers, 76, I; 227, II 
but One, 300, III; 301,1 
carries forward purposes, 

162, I 
challenged by Satan, 10, II 
creates darkness upon 

enemies, 91, II 
faithful to his side of cove- 
nant, 292, I 
Father, 7. II; 214, II 
Father of spirits, 214, I, II 
feeds his people, 281, II; 

315, IV 
fixes place for covenant 

people, 266, H 
God, 8, 1, III 
God of Jeshurun, 277, II; 

31S, I 
has one universal organi- 
zation, 249, I 
immortal One, 8, TJ. 
in camp of remnant, 317, II 
King, in whom i-i all just 

power and authority, 8, III 
King in Jeshurun, 272, I, II; 

285, I; 295, II 
least unto greatest shall 

know, 190, 1-192, I 
Life -giver. 7. II: 2tg, I 
loved the people, 273, 1 
loving-kindness of, 280, I; 

281, i, n 

name, meaning of, 8, I 
of hosts, 360, II 
owner of universe, 7, I 
pictured in relationship to 

covenants, 249, II; 250, 1 
preserves the faithful, 32, I 
reveals prophrcias. 16"! , 1 
See God, Judge, Name, 

Teachers, Vindication 
supremacy of. 300, ITT 
teaches remnant by Christ, 

205, H 
teaches Zion's children, 

271, 1 
that Spirit, 227, II 






370 



INDEX 



the great Rock, 270, II: 

360, U 
tolerates no lawlessness, 

complaining, 300, I 
unselfish One, 7, II 
was as husband to Jewish 

nation, 183. II; 181. I 
went to Egypt to make him 

a name, 28, II 
Zion built up by, 211, I; 

250, I; 272, I 
Jehovah's Organization, as 

pictured by Keturah and 

sons, 253, II 
discerned, 203, II 
few leaving world are now 

In, 277, I 
gives birth to kingdom, 

2-19, I 
like war chariot, 277, II 
lovely; to be chosen, 360. II 
pictured by Sarah, 219, I; 

328, V; 329. IV: 331. 1 
produces seed, 328, V: 

329, IV 

service must be rendered 

at, 302, I, II; 316, II 
Jehovah's witnesses, Aaron 

foreshadowed, 16, III: 17, I 
accused of being peddlers, 

77. I 
anlltyplcal mouthpiece of 

Greater Moses, 71, n 
aro not peddlers, hawkers, 

booksellers, 96. I 
ask for no permit (license) 

to preach, 51, I 
for sterna and wonders, 56, I 
have no controversy with 

men, 23, I 
In but not of the world, 

100, I 
Inheritance of Jehovah, 

266. I 
must testify until battle, 

278, I 
no more serve notice on 

rulers, 18, 1 
not ashamed to be. 234, I 
obey God rather than man, 

73, I 
present duly of, 356,1 
Sco New Name, Remnant 
serve and obey true higher 

powers, 77, I 
served notice on rulers, 17, I 
touch not Satan's organiza- 
tion, 72. I. II 
used In connection with ten 

antltyplcal plagues, 56. II 
world rulers order them to 

be gone, 17, II 
Jerusalem, as pictured by 



Hagar, 249, II 
conference of apostles at, 

317, I, II 
God's organization, 250, I 
Seo Heavenly Jerusalem 
Jcslitirun, application of, 

263,1 
God of. 277, II; 300, III; 

313. I 
Kins In. 272, I, II; 285. I; 

295. II 
meaning of, 263,1; 273,1 
mentioned four times, 268, I 
name continues onlv with 

faithful, 269, I; 273, I; 

2S0, II 
not ofllcial name, 280. II 
remnant, the people of, 

277. II; 318. I 
significance of, 269. I 
waxed fat and kicked, 

209, I; 270, I; 274, II 
Jesus Christ, began, finished 

covenant by sacrifice, 

152, II; 157, I 

both mediates and advo- 
cates, 1C6, II; £06, HI 

chief executive officer, 9, I 

comes again after receiving 
kingdom, 14, I 

did not begin to reien 1900 
years ago, why? 27, II 

head of house of Judah, 
182, I 

Inaugurator of new cove- 
nant, 201, I; 206, III; 215. TI 

Instituted memorial of his 
d*ath. 26. II 

mediator toward his 
brethren. 153. I: 156. I 

not mediator for all men, 

153. II 

not son of law. 323, II 
now divine, invisible, 26, I 
proofs civen of coming and 

kingdom of, 14. n 
rejected by clergy as King, 

26. IT: 195, TI 
See Christ, Christ Jesus, 

Coming, Zion 
se'eetod ns Mediator, 150. I- 

182, II; 215. II 
sent forth to rule, 340, I; 

313, I 
sent to earth to bear 

witness, 20, I: 144, II 
Jews, natural, able to be 

a raffed oa, received again, 

177, II; 178. I 
now on common level with 

Gentiles, 177. 1-178, 1 
Seo Tsra"l. fpraeliti-j 
John the Baptist, partially 



INDEX 



371 



fulfils prophecy concerning 

Elijah, 331, II; 336,1 
lo be visible ruler on earth, 

20, I 
Jonadab Class, admonished to 

flee, 357, I; 358. Ill 
discern Jehovah's witnesses, 

232, II; 240. I, II 
foreshadowed. 358. Ill 
See People of Good Will 
survive Armageddon, 99, I 

Joshua, succeeds Moses as 
leader. 304. II 
survives those leaving 
Egypt, 262, I; 280, I 

Joy, Memorial now to be kept 
in, 116, II 
time of; for faithful dis- 
ciples. 112.11; 113,1; 
291, m 

Joy of the Lord, beginning of, 

114. I; 115, I 

disciples enter Into, 114, I- 

115, II; 240, II 
invitation to enter into, 

113, I; 340, I 

time of, 181, II 

what is it? 114, 1 
Judah, meaning and applica- 
tion of, 181. 1 

See House of Judah 

those In line for kingdom, 
238, II; 239, I 
Judea, those which be In, 

357, I; 358, III 
Judge, Christ Jesus, the 

great, 52, II; 305, I _ 

of all, God Jehovah, 213, II 
Judgment(s), begins at house 
of God, 110, II; HI, I; 
119, I; 213, 1: 287. II; 
2S8, I; 331, II 

day of; foretold, 19, II 

executed at battle of great 
day, 110, III 

executed vindicates Jeho- 
vah's name, 138, III; 
140, III 

made known to and by 
remnant, 291. I-III 

of mankind. 332. I 

of twelve tribes by apostles, 
305,1; 331.11; 332. I 

order of, 287, II-28S. II 

process foreshadowed, 
217, 1-218, I 

remnant's part in work of, 
305, I; 306, I 

Song of Moses tolls of Je- 
hovah's. 290, 1-291. HI 

the Lord comes to temple 
for, 52. II; 110, II; 264, II 

time of, 237, II 



with Jehovah not vain or 
unimportant, 291, HI 
Justification, needed to enter 
a covena.nt, 332, II; 352, I 

of mankind, 352, I 

K 

Keturah, Abraham marries, 

248, I 
and six sons misapplied as 

type, 247. II 
meaning of name. 258, 1 
miracle in birth of uons of, 

254, I, II 
pictured God's organization, 

253, II 
substituted for Sarah, 253, II 
those pictured by six sons 

of, 243, II; 255. I; 256, I; 

258. I; 259, I 
Key of Knowledge, held. 125. II 

taken away, 125, I; 335, II 
King, Christ Jesus presented 

as, 343, 1 
in Jeshurun, 272, I, II; 285, I; 

295, II; 341, II 
limited to house of David, 

342, I 
of eternity, Jehovah, 8, III 

Kingdom, admonition to flee 
now to, 16, T: 357. 1-838. HI 

all prophets foretold resti- 
tution of, 345, I 

begins, 112, II 

cannot bo shaken, 218, II 

Christ and apostles em- 
phasized. 337. I 

Elias restores truths con- 
cerning, 334. 1-338. I 

fruit of vine drunk new in, 
30, T; 50. HI; HI, 1-110, II 

Jehovah covenanted to 
Jesus the, 283, I, TI 

Jehovah's purpose to re- 
store, 311, I: 342, I 

Jesus covenants to disciples 
a part in. 283, I, TI; 223. I 

Jesus' disciples Invited to 
share in, 27, I 

Jesus goes away to receive, 
14. I 

Melehlzedek sot up in typi- 
cal, 341, I 

offenders, lawless, gathered 
out of. 270. I 

of priests, if faithful. 290, I 

parsing away of typical, 
311.1; 342.1 

proors of setting up of. 14,11 

See Covenant for the King- 
dom, Man Child, liock 



372 



INDEX 



spirit-begotten called to, 

326, n 
taken from selfish ones, 

335. II 
transfiguration of Christ re- 
ferred to, 333. II: 337. I 
vindicates Jehovah's name, 

218. II; 283. T: 337. I 
■why not begun 1900 years 

ago. 27, II 
Kingdom Class, called house 

of Judah, Jacob, 181, I; 

182, I 

Kingdom Interests, committed 

to faithful, 138, I; 218, 1; 

272, I 
Kingdom of Heaven at hand, 

26, 1; 336, 1 
Know Jehovah, all shall, 

190, 1-192. I 
Knowledge, essential to faith, 

354, II 

Jehovah's witnesses must 
bring home to people, 

355, I 

needed to accept gift of 

life, 354, II 
See Key of Knowledge 



Lamb: see Passover 

Land, promised to Abraham 

and seed, 35, II; 36, 1 
See Goshen, Moab 
Last Days, now here, 54, I; 

357, I 
Law, Moses at Sinai read to 

people the, 19C, II; 197, 1 
of levirate marriage, 290, II 
put In inward parts, written 

in hearts, 186, 11-187, II; 

189, I 
repeated by Moses In Moab, 

2G1, II 
Lav/ Covenant, added to Abra- 

hamic covenant, 135 (I); 

148. I; 250,1; 321. I; 327. I 
called old covenant (testa- 
ment), 221. II 
compared with covenant in 

Moab, 263, I 
failed, 146.1; 147,1: 183,11; 

184, I; 223, I; 250, I; I127, I 
foreshadowed now covenant, 

143, II; 146, I; 163, I; 195, II 
inaugurated at Sinai 

(Horeb), 30. II; 128, II; 

168, I, II; 260, II 
inaugurated with blood, 

196, 11-200, II 
Jesus' death put end to, 

104, 1; 167, 1; 185, H 



life not gained by keeping, 

147. II 
made at death of passover 

lamb, 172, II 
made in Egypt, 30, II; 

1 1,11; 135 (4); 150.1; 

103, I; 161, II; J?3. *. II 
made on Nisan 14, 1S3. 1 
made with Moses as media- 
tor, 144. II 
made with natural Israel, 

171, I 
not with Abraham, 202, I 
pui-oae of. 135 (4); 143,11- 

149, I; 206, II 
represented by Hagar and 

ran, 219, II; 250, I 
schoolmaster unto Christ, 

IS5 (4) 
See Inauguration of Law 

Covenant 
"Vindicator identified by, 

147. II 
waxed old. 132, II; 185, I 
Lenciue of Nations, abomina- 
tion of desolation, 16, I; 

90, II; 357, I 
conspiracy to put America 

In. 24, I 
covenant made to control 

world, 134, I 
destruction of; foretold, 

15, I; 134, I 
opposed to God's covenants 

and kingdom, 357, I 
Satan's scheme, 15, I; 16, I: 

82, I; 93, II 
set up, 17. I; 90, I 
substituted for God's king- 
dom, 15, I 
League of Nations Associa- 
tion, Inc., 15, I 
Leaven forbidden, 97, 1; 99, II 
Leprcsy, cured only by divine 

7'owir, 50, I 
symbol of sin, 47. I; 48, I 
Leprous Hand, a sign, 38, II 
healed, 49, I; 50, 1 
Moses' hand becomes, 44, II 
symbolic, 46, H; 47, I 
Levirats Marriage, £96. II 
as fulfilled by remnant, 

299, I 
Liberty, from bondage to fear 

of man, 228, I, II 
no excuse for lawlessness, 

227, II; 229,1 
where Lord's spirit Is, 

227, 11-229. I 
Lice, called "finger of God" 

by magicians, 74, 1 
plague of, 70. 1-74, 1 
symbolic, 70, 1 



INDEX 



373 



License to preach gospel; not 
permissible to ask for, 
61, 1; 52, I 
Life, Abrahamic covenant an- 
nounces provision for 
man's, 331, 1 

by faith in Christ and 
faithfulness, 149, H; 
350, II; 352, 1 

from dead at receiving 
again of Jews, 177, II 

gift of God, 7. II; 210, Is 
351.1 

not by beins in covenant. 
210, I, II; 332, II; 350, I, II 

not gained by keeping law 
covenant, 147. I; 149, I; 
210. I 

people for God's name re- 
ceive gift of, 352, I 
Light, of God's glory in Jesus* 
face, 235, HI; 236, I 

remnant, those on Jehovah's 
side, have, 17, H; 89, I; 
92, II 

withdrawn from world, 
89. 1-92, n 
Lightnings, accompanied 
plague of hail, 85, I 

flash from temple, 85, II; 
86, II; 243, I 
Locusts, first organized at- 
tack of. 88. II 

plague of, 87. 1-88, II 
Lord, Is that Spirit, 227, n 
Lord's Supper, kept in re- 
membrance of Christ, 
30, I: 31, II; 32, n 

now celebrated at Mount 
Zion, 35, I; 50. Ill 

See Memorial 

significance before and after 
A.D. 1919, 31, I, II; 33, I 

who may celebrate the, 
117, I; 118, I 
Lucifer, defamed Jehovah's 
name, 136, 1; 138, III 

name of; changed. 10, I 

overlord of man, 10, 1 

rebellion of, 10, I; 2S. I 

M 

Magicians, call lice plague 
"finger of God", 74, I 
of Egypt turn water to 

blood. 61, I 
plagued with boils, 83, I 
produce frogs, 65, I 
Man was created perfect, 10, 1 
Man Child, birth of the. 
41. II; 112, II; 259, I 
born before Zion's other 



children. 248, II; 256, I; 

259, I 
miraculously born, 254, II 
rejoicing at birth of. 341, H 
Mankind, born Imperfect, 

why? 10, I; 351, I 
not to be "restored", but 

given life, 332, 1, II 
to become children of 

Christ, 247, II 
Man of Sin, Son of Perdition, 

among croakers, 64, li 
blindod. 225, I 
has understanding darkened, 

91, I 
made manifest, 54, I 
misrepresent waters of 

truth, 61. 1 
Mount Seir pictured, 

287, n; 288, I 
onoo in covenant to do 

God's will, 154, I 

Mediator, appointed before 
making of covenant, 
152. I, II 

between God and men 
identified, 154, I, II 

Israel requests a, 206. I, II 

Jesus selected ns new 
covenant's, 150. I; 215. II 

Moses selected as law cove- 
nant's. 1D0. I; 195. II 

Deeded by remnant at 
Lord's coming, 206, IH 

shows others will be in 
covenant, 151, I, II 

toward brethren, not for 
all men, 153, 1-156. 1 
Meek inherit earth. 36. II 
Melchlzedok. foreshadowed 
Jehovah s dwelling-place, 
315, II 

High Priest after order of, 
327. II 

typical kingdom set up in, 
341.1 
Memorial, defined. 29, I 

does not cease at Lord's 
coming. 109. II; 116.1. II 

eating and drinking un- 
worthily (worthily) at, 
33. I; 117. I; 118. I 

Jehovah's name a, 29. I 

observed once each year, 
104,11 

of Jesus' death Instituted, 
26, II; 104. II-107. II 

Satan would overthrow 
those keeping, 119. Ill 

to Jehovah's name; his 
deods are a, 68, 11 
Men in the covenant: media- 
tor between God and. 



74 



INDEX 



153, 1-154, 1 
Messenger of the Covenant, 

Christ Jesus, 336, 1-337, I 
Millions Now Living Will 

Never Die, 99, I 
truly said, 24, III 
Moab, Moses repeats law to 

Israel in, 261, II 
See Covenant in Moab 
Mordecai Class, faithful at 

Lord's coming, 244, I; 

245, I; 285. II 
found faithful at beginning 

of judgment, 318, 1 
know Jehovah, 192, 1 
Moses, appeared at Christ's 

transfiguration, 333, II 
baptized unto, 149, II; 156, 1; 

164, I 
cast his rod on ground, 

40, I; 42,1-43, I 
demanded Pharaoh cease 

interference, 51, I 
given law, to teach Israel, 

205, II 
gives final warning to 

Pharaoh, 94, II 
Jehovah reveals name to, 

38, I 
makes covenant with Israel 

in Moab, 262, II 
mediator for Israel, not 

Gentiles, 156, I 
mediator of law covenant, 

30, II; 34, I; 144, II 
ordered out from Pharaoh, 

17, II; 93, I; 94, I 
Peter quotes prophecy from, 

340, II; 342, II 
represented at times 

Christ's followers, 39, 1 
See Prophet, Song 
selected as mediator of 

law covenant, 150,1; 193,11 
sent as vindicator of God's 

name, 260, I 
sent to Egypt, 16, III; 38, I 
sent to make name for Je- 
hovah. 144, II 
shepherd, 34, 1; 35, I; 38, I 
shining of skin of face of, 

222, II ; 223, I 
takes off veil before Lord, 

226, I; 227, I 
type of Christ Jesus. 16. Ill; 

28,11; 39, I; 53, I; 55, II; 

333, n; 340. II 
urges Israel in Moab to be 

faithful, 262, LEI 
veils shining face, 221, II; 

225, I 
Mcst High, meaning, 8, I 
Mountains to which to flee, 



357, I, II 
Murrain, plague of, 79, 1-81, I 

N 

Name, Jehovah went to Egypt 
to make for himself a, 
23, II; 144, II 
Name of Jehovah, appears in 
Deuteronomy more than 
elsewhere, 264, 1 

before and after Lucifer's 
rebellion, 23, I 

brought before men, re- 
vealed, 28, II; 38, I 

called upon Gentiles (na- 
tions), 347, II; 348, II 

captives delivered for sake 
of, 297. II 

defamed, reproached, by 
Lucifer (Satan), 136, I 

first perceived, understood, 
265, II; 297, 1 

Jesus sent to earth to 
glorify, vindicate. 144, II 

place chosen for, 298, I 

prominent in Moab cove- 
nant, 297, 1-299. II 

put upon his people, 162, II 

See Vindication 

stands for life to those of 
integrity, 320, I 

testimony must now be 

given to, 162, I 

Naomi, 296, II 

Naomi Class, faithful and 

wise servant, 245, I: 

246, I; 285. II; 348, I 

faithful at beginning of 
judgment, 348, I 

know Jehovah, 192, 1 
Nations, oossossed by Christ, 
345. If; 346, I 

See Gentiles 
New Covenant, all spirit- 
begotten ones under terms 
of, 207. II; 210, II 

announcement of making of, 
181, I; 169, I 

blood of .Tesus makes 
operative the, 163, II; 
167. I, II: 169. I 

Christ bears charge of, 
327, II 

clasped to Abrahamic cove- 
nant, 253, I; 325, I, II; 
327, II 

conspiracy at time of mak- 
ing, 32, I 

death of disciples not neces- 
sary to making, 167, II 

does not produce seed, 
329, I, II 



INDEX 



375 



does not replace Abrahamic 

covenant, 151, II 
ephod's rear part pictured, 

325, 1, II 
everlasting, 170, 1; 237, II 
follows covenant by sacri- 
fice, 135 (6); 158, I 
has greater ark, 243, I 
heart condition of those in, 

189,1 
inaugurated at Mount Zion, 

205, II 
inauguration of; how 

r-arked, 31. I 
in behalf of spiritual Israel, 

185,11- 189, I; 193, II; 

191. I 
in place and stead of old 

law covenant, 133, II, III; 

135 (5); 147, I 
justified, spirit-begotten 

come under, 322, II 
made "after those days", 

132, II; 183, I; 185, I; 207, I 
ma.de at Jesus' death. 31, 1; 

135 (6); 150, I; 163, I; 

164, I; 185, 1 
made on earth, 167, I; 183, II 
made on Nisan 14, 1S3, I 
made with Christ Jesus, 

135 (G); 185, I, II; 322,1 
mediator appointed before 

making of, 152, I 

mediator provided for, 
150, I; 215, II 

"not according" to law 
covenant, 183, II; 1S4, I 

not a "restitution" cove- 
nant, 136 (7); 143, I: 
170, I; 259, II; 329, V. VI 

not means of giving life, 
322, II 

only ransomed and redeemed 
people brought into, 173, 1 

people of God agree to 
terms of, 197, I 

pertains to spiritiial Israel, 

136 (7); 171, 1-173, II; 
201. II; 327, II 

purpose of. 135 (5): 113,1- 
119, II; 151, 1, II; 173, I; 
186, I; 207, II; 253, I; 322, I 

purpose of; once misunder- 
stood, 142, II 

related to kingdom covenant, 
259, II; 323, I; 324, II 

responsibility of those in, 
144, I 

See Able Ministers, Blood, 
Inauguration 

surety of, 150, I; 152, 1 

taken into bond of, 239, JJ 



why not made with natural 
Israel, 171, 1-172, I; 183, II 
New Earth, Visible rule. 20, I 
New H3avens, Christ's in- 
visible rule, 20, I 
those gathered to temple 
become part of, 235, I 
New Name, all at temple have 
received, 192, 1 
conferred on remnant, 
209, I; 244, II; 277, II; 
314, II 
everlasting name, 244, II 
given to p-ople for his name, 

50, III; 92, II; 101,11 
given to the Rimrovcfl and 

anointed, 280, II: 348, II 
"Jehovah's v,'itn r "!-3" , s," 277,11 
made known, 281, I 
New Song, anointed sing the, 

277, I; 291, II 
New Testament, as designat- 
ing part of Bible, un- 
scriptural, 160,1 
blood of, 26, II; 31, I; 
104, IJ; 107. 1; 163. II 
Nlmrod organized govern- 
ment, 11, III 
Noah, builds ark, 11, I 
covenant of shedding of 

blood declared to, 1Z6, III 
da5's of. 10. II 
Nobles of children of Israel, 
203, 1-204, I 

O 

Obedience, rather than sacri- 
fice, 295, I 
to Greater Moses required, 

217, II; 271, I; 280,11; 

296, I 
to remain in land of living, 

314, II 
Old Testament, as designating 

part of Bible, unscrip- 

tural, 160, I 
One Hundred and Forty-Four 

Thousand (144,000), 

filled up from Gentiles, 

174, II; 177, I 
now gathered unto Christ, 

35, I 
sing new song, 291, I, II 
Organization, instructions 

ignored by lawless, 220, II; 

221, 1; 227, II; 229, I; 

299, I 
work according to rules of, 

£9 1, I 
Overlordship, of earth now 

Christ's, 35, 11-36, II 



37G 



INDEX 



Pa ran (Mount), Lord shlned 
forth from, 287, II 
pictured elective elders. 

288, i 
Passover, celebrated by Jesus, 
26. II; 101. I 
Christ our, 103, 1 
eaten in haste, loins girded, 

foot shod, 100, 1 
instructions for, 97, I 
lamb pointed to Jehovah's 

Vindicator, 29, 1 
no longer proper to 

celebrate, 104, I 
Observed as memorial, 29, I 
.■significance of, 102, 1, II 
Passover Lamb, significance 
of partaking of. 99, II 
slain Instead of Moses. 

1G8. II 
slaying, eating of; precedes 

Armageddon, 99, 1 
taken into house on Nisan 
10, 99. II 
Pence pacts not of God, 82, 1 
Peddlers, Jehovah's witnesses 
accused of being, 77, I 
Jehovah's witnesses are not 
hawkers and, 96, I 
People, agree to terms of 
covenant, 197. I 
now being divided as sheep 

and Roats, 284, I; 359, I 
Sen Blessings, Covenant of 

the People 
sprinkled with blood of 
covenant, 196, II; 197, 1: 
200, IT 
tin y shall be to me a, 
186, 1 
People for His Name, has been 
brought forth, 50. Ill 
how prepared, 186, 11-187, II 
new covenant does produce. 

223. T 
not all in covenant by sacri- 
fice become, 158, I 
not possible before Christ's 

coming, 321, I 
prepared by Jesus, 336, I 
purpose in taking out, 

purpose of new covenant to 

produce, 186, I; 207, II; 

327, I; 347, I 
remnant produced as, 

207, 11-209, I; 313, I 
taken out before building 

up David's tabernacle, 

347, I, II 
taken out from nations, 



28. I; 186, I; 312, III 
People of Good Will, carried 
through battle of Arma- 
geddon, 1 1, 1 
course now to be taken by, 
24, III '* 

identified, 9, II 
invited to proclaim king- 
dom, 355, I 
Jehovah's witnesses now 

notify, warn. 18, I 
See Jonadab Class 
Permit to preach; not asked 

for, 51, I; 52, 1 
Perpetual Covenant, spiritual 
Israel would join in, 
23S. II; 239, I 
Pharaoh, commands Moses to 
see him no more, 17, II: 
93. 1-94, II 
demands Israelites sacrifice 
in Egypt, 78, 1 

represent Satan, 16, II; 

39,11 
would let Israelites go 

worship on conditions, 

78, I; 93. I 
Plllar3, at Sinai Moses builds 

twelve, 197, I; 198, 1 
Plague, first, of water turned 

to blood, 58, 1-61, II 
second, of frogs, 62, 1-67, 1 
third, of lice, 70, 1-74, I 
fourth, of flies, 75. 1-7S. II 
iirih, of murrain, 79,1-81,1 
sixth, of boils with blains, 

81, 11-83 I 
seventh, of hail, 83, 11-86, IT 
eighth, of locusts, 87, 1-88. II 
ninth, of darkness, 16,111: 

17. II; 89, 1-92, II 
tenth, announced to 

I'haraoh, 94, II; 96, EC 
tenth, duo at Armageddon, 

94. Ill; 98, II 
tenth, firstborn slain, 

18. IT; 97, 1-98, II 
tenth, preparation by 

Israelites for, 96, II; 97, I 
Plaoues, afford opportunity to 

Satan's servants, 69, II 
annoy, torment world 

rulers, 60, I; 69, 1: 71, II; 

78. I; 80, II; 82. I; 83, I 
as compared with plagues 

of Kevelalion, 55, 1; 67. 1; 

65. I; 81, III; 88, I 
bring knowledge home to 

creatures, 68, II; 69, 1: 

84, I 
fulfilled after Lord's 

coming, 63, 1; 119, 1 
fulfilment of antitypical 






INDEX 



377 



prophetic, 17, 1, IT; 54, II 
nine, already performed 

antitypicaliy, 94, III 
sent on Egypt, 16, III 
warning notice of God's 

purpose, 53, I; 57, I; 69, 1; 

80, II; 84, I 
wonders and signs, 65, 1- 

56, I 
Politics, 11. Ill 
Praise, continual sacrifice of, 

258. I 
must now bo continuous, 

355, TI 
organization rules for sacri- 
fice of. 298, I 
Prayer for all men, kings, all 

in authority, 163, II; 

155. I 
Preparation, of Jews for 

Jesus. 334, II; 330. I 
of people for his name, 

336. 1-337, II 

of way before Jehovah, 

337, II 

Priesthood, covenant of the, 

129, I 
Jesus appointed with oath 

to. 152, 1 
See Hiuh Priest, 

Melchizcdek 
Princes In All the Earth. 

children of Christ. 247, II 
remnant to meet, 37, I 
Prisoners, called to come out 

of Babylon, 159, II; 

357. II; 358, I 
in church denominations, 

159. I; 228. I 
See Great Multitude 
Prcphecy(-les), revelation of; 

not restitution, 338. I 
unfolded at Lord's coining, 

304. I; 344, I 
Prophet, covenant people 

must obey Greater, 271, I; 

303, I; 304, I; 355. II 
first announcement con- 
cerning Greater, 263, I; 

303. I 
like unto Moses, 39, 1 
preeminence of Jehovah's, 

303, I 
Purpose(s) of Jehovah, a 

secret, shown to God- 
fearing, 307, I, II 
first perceived, understood, 

2G5, II 
more clearly understood 

now, 123, II 
selfishness hinders discern- 
ment of, 124, 1-125. I 
to prove his supremacy, 



almlghtinesa and name, 
68, I 
vindication of his name the 
chief, 27, II 

R 

Rain, showers of latter, 267, I 
Ransom for all, to bo testi- 
fied, 153,1; 154. II 
Redemption of man secondary 
to vindication of Jehovah's 
name, 27, II; 69, II 
Religion, element in govern- 
ments, 11, III 
Remedies for human race ex- 
posed, 62, 11-63, II 
Remnant, as dust of Zlon, 
cleansed, 74, I 

blessings, promises, re- 
quirements written for, 
318. 1 

born of Zion after man 
child. 248, II 

brought Into kingdom cove- 
nant, 295, II; 312. II 

brought under robo of 
righteousness. 113, 1; 
115. IT; 312. Ill 

Christ's leadership 
guaranteed to. 804, II 

declare Jehovah s righteous- 
ness, 123, I 

deilvercd from Satan's or- 
ganization, 297, II; 314, III 

enlightened at temple, 92, II 

given garments of salva- 
tion. 174, II 

Jehovah now spreads feast 
for, 205, I 

made members of elect 
servant, 208, I; 209, 1 

must abide under blood, in 
secret place, 100, I 

must bo separate people, 
315, II-IV 

must deelare Jehovah's 
judgments, 305. I; 306, I; 
317, II 

must eat from the Lord's 
table, 315, IV 

must war aggressively, 
317. II 

new covenant Inaugurated 
toward, 208, I; 215, I, II 

new name conferred upon, 
209. I; 314, II 

not ignorant of God's 
dealing, 314, 1 

of Edom possessed by 
Christ, 315, II; 346. I 

of Jews remained faithful, 
174, 1; 176, 1 



378 



INDEX 



of sniritu.il Israel saved, 

1837, t-389, I 
or residue of men seek the 

liord, 347, 11-313. II 
passed over, survive 

Armageddon, 99, I; 119, 1 
preserved for obedience, 

209,1 
produced as people for his 

name, 207, 11-209, 1; 313, 1 
proves faithful under now 

covenant, 207, II; 208, I 
to meot the princes, 37, I 

Residue of men seek the Lord. 

317. 11-348, II 
Resolution, to take side of 
.1 hovah and kingdom, 
860, I; 3G0, I 
"To tho Peoples of Chris- 
tendom," 63, II 
Restitution, at Christ's coming' 
to temple, 340, I, II 
context shows meaning of, 

339. 1-342, I 
giving mankind life not a, 

332, I; 333, I 
misunderstood, 338, II 
now covenant not for. 

329, V, VI 
no covenant for man's, 

332, II; 350, I, II 

not what Elias restores, 

331, 1-338, I 
occurrence, derivation of. 

333, I; 342, I 

of ail things; meaning, 

3 15, I 
of kingdom due, 342. II 
See Tabernacle of David, 

Times of Restitution 
text not applying to, 155. I 
Restoration, of truth precedes 

kingdom, 335, I 
of truths by Elias, 331, I- 

338, I 
Resurrection, of Jesus vindi- 
cates God, 320, I 
of sleeping saints, lin, n- 

111, I; 112, II; 272, II; 

::r;, 1 

of tho human dead, 25, I 
Revolutions and riots to be 

avoided, 24, III 
Robe of Righteousness, joy at 
boing brought under, 
113, I: 115. II; 310, 1; 344,11 
Rock, Jehovah the great, 
MS. XT; 880, J; 295,11; 
341, II; 300, II 
lightly esteemed, forsaken. 

2(19, 1-270, II 
pictured things pertaining 
to kingdom, 295, II; 341, H 



Rod, becoming serpent warns 

of woes to come, 52, II 

of Moses becomes serpent, 

38, II; 40, 1; 52, II 
pass under the, 239, II 
sent forth out of Zion, 

41, 1-44, I 
symbol of authority, power, 
41, II; 52, II; 58, I; 62, II; 
70, I 
used to invoke ten plagues, 
53, I; 58, II; 62, I; 85, I; 
88. I 
Roman Catholic Hierarchy, 
hate, persecute. Jehovah's 
witnesses. 34. II; 54. 1: 
94. in 
in Satan's conspiracy to 

kill, 32, I; 94, in 
make 1933 "holy year", 92, I 
Rulers of World, not the 
higher powers, 76. I; 
227, 11; 228, II 
Ruth, fulfilled levirate 

marriage, 296, II; 299, I 
substituted for Naomi, 
253, II 
Ruth Class, as children of 
original remnant, 237, II 
become able ministers of 

covenant, 247, I 
know Jehovah, 192, I 
later brought into cove- 
nant, 246, II 
like eunuch and stranger. 

245, I; 246. I 
made kingdom heirs, 272, II 
taken into kingdom cove- 
nant, 315, I 



Sabbath Day. no time to flee. 

358, II 
Sacrifice, continual, of praise, 
258, I 
must be according to or- 
ganization rules, 298, I 
must be unblemished, 302, I 
obedience rather than, 295, 1 
See Covenant by Sacrifice 
subordinate in Moab cove- 
nant, 294, II 
Saints, gathered to serve His 
name, 235, I 
gathered to temple, 272, II 
in Jehovah's hand, 273, I 
Lord comes with ten 

thousands of, 287, II; 2S8, I 
the faithful, gathered unto 
Jehovah, 158, I; 201, II; 
343, I 
this honor have all, 306, I 
those found faithful at 



INDEX 



379 






judgment, 196, I 
time of gathering the, 

1D0, II; 238. 1; 341, II; 

343, I 
Salt, covenant of, 129,1; 

130, II 
Salvation, confession neces- 
sary to. 359. I; 360, 1 
God will have all men to 

have, 153, 1-154, I; 155, I 
not by any covenant, 

149, 1, II 
Sanctified, by blood of cove- 
nant, 169. II; 170, I; 193, II; 

194, I; 201, II 
tho ones who are, 193, II; 

194, I 
Sanctuary, cleansed since 

when, 287. I 
has boon cleansed, 72, II; 

220. II; 239. II 
Slnal pictured, 287. II; 288, 1 
Sarah, Abraham's wife, long 

barren, 248, I; 251, I 
covenant unscriptural, 

328, V; 329, III, IV 
death of, 253, II 
pictured God's organization, 

219, 1-250, I; 328, V; 331, I 
Satan, allowed to remain, 

why? 55, II; 83, II; 84, I 
author of commerce, 

58. 11-60, I 

Baaisttbubi 75, II 

cast out of heaven, 42, 1, II; 

195,11; 343,1 
kept people ignorant of 

himself, 12. II 
knows time is short, 14, III 
opposer of God, man's 

enemy, 9, I 
overlord of man, 9, I; 14, II 
responsible for woes on 

people, 12. II; 14,111; 

75, II; 76. I 
seduced angels, 10, II 
Seo Devil, Lucifer, Pharaoh 
to be destroyed, 11, II; 

14, II; 119, II; 140, III 
Satan's Organization, de- 
stroyed at Armageddon, 

63, II; 102, II 
free from, 229, 1 
not sincerely repentant, 

88, 11 
remnant delivered from, 

297, II; 314, III 
remnant must not touch, 

315,111 
shown to be lousy, 70, 1-72, 1 
some thereof, would cjuit 

light againwt truth. 87, 1 
to die like louse, 74, 1 



visible part, of three 

elements, 72, I 
Scarlet Wool, 196, II; 201, I 
Seed, of organization, not of 

covenant, 328. IV-320, IV 
of woman to bruise 

Serpent's head, 319. 1 
produced by miraculous 

power, 251, 1; 254, II 
promised, 13, 1; 135 (3); 

136, I; 320, II; 321, 1 
purpose in selecting 

promised, 136, I 
which the Lord hath 

blessed. 240, II 
Seed of Abraham, blessings 

of mankind by, 331, 1; 

349, 11-360, U 
Christ Jesus. 35, II; 36, 1; 

135 (3); 136, I; 331, I 
Christ Jesus alone is, 251, 1; 

256, I 
others by adoption made 

part of, 256, 11-257, III; 

329, II 
Son of God, 328, V 
takes possession of earth, 

35, 11-36, II 
Selr, pictured evil servant, 

man of sin, 287, II; 288, I 

Serpent: see Devil, Satan 

symbolic of evil, 43, I; 44, I 
Servant: see Elect Servant, 

Faithful and Wise Servant 
Seven, Isaac and Keturah's 
sons made, 257, II 
symbolic number, S3, II 
Seven Days, plague of blood 

for, 61, II 
Seventy Elders, accompany 
Moses. 202, I; 203, I 
did eat and drink, 205, 1 
God laid not hand on. 204, 1 
saw God of Israel, 203, II 
Shaking, at inauguration of 
now covenant, 217, 1- 
218. II; 243, I 
at Mount Sinai typical, 
216, 1-217, II 
Sheep Class, 234, I; 359, I 
Shepherds, clergy of Satan 
hate, 34, II 
Egyptians hated, 34, 1 
Sifting of those observing 
Lord's supper, 119, III 
Sign, Jehovah's witnesses 

used for a, 56, I 
Signs, for benefit of covenant 
people, 47, II; 58, II 
plagues on Egypt called, 

55, 1-56, 1 
See Three Signs 
two performed before Pha- 



380 



INDEX 



raoh. 40, 1; 44, II; 58, 1 
Slnal (Mount), Hagar and son 

represent covenant at, 

249, II; 250, I 
law covenant Inaugurated 

at. 168, I. II; 197, I; 198. 1; 

212, II; 260, II 
Lord came from, 287, II 
Moses with priests and 

elders goes up, 202, I- 

203, II 
pictured Mount Zion. 205. II 
pictured sanctuary, 287, II: 

288. I 
shaking of earth at. 216, I- 

217, II 
Sin of Samaria, against Je- 
hovah's teaching, 191, II 
debars from kingdom cove- 
nant, 287. 1 
not to be practicod, 187. II; 

302. I 
ungodliness, 175, II 
Sin(s), blotted out at times 

of refreshing, 339, I 
remembered no more by Je- 
hovah, 192, II; 193, I 
taken away from spiritual 

Israel, 179, I 
Six Sons of Kcturah, did not 

inherit wilh Isaac, 257, III 
make seven with Jcsua, 

257. II 
Slothftilness of God's covenant 

people, 48, 1-49. I 
Sonn of Moces, and song of 

Lamb, 291, 1, n 

declares Jehovah's 

Integrity. 299, II 
delivered, 276, I 
emphasized vindication of 

Jehovah's name, 289. I 
foretold judgment, 290, I 
foretold new song, 289, I 
publishes Jehovah's name, 

297, II; 299. II 
testified against unfaith- 
fulness, 291. Ill 
Sons of Levi, purged. 175, II; 

178, I; 179. I, II; 201, I; 

213. IT; 264, II 
Spirit, of the Lord where 

liberty Is, 227. 11-228, II 
ciiilekoneth, 222. I 
Spirits of Just Men, made 

perfect, 215. I 
not with spirit organisms, 

214,1 
the remnant on earth, 214, II 
Spiritual Israel, all shall be 

saved, 175, I; 178, I 
asks way to Zlon, 238, II; 

239. I 



covenant with Abraham 

confirmed to, 253, I 
delivered from Satan's or- 
ganization, 181, II 
God was angry with, 

237, 1-238, 1 
new covenant made in be- 
half of, 185, II 
not all of natural Israel are, 

172, I 
people of God of Jeshurun, 
318, I 
Spiritual Israelites, identified, 

172. I • 
Strangers take hold of cove- 
nant, 244, I; 245, 1-247, I 
Suck, woe to them that give, 

358, I 
Surety of new covenant, 
150, 1; 152, 1 



Tabernacle of David, for vin- 
dicating Jehovah's name, 
349, I 

now restored, 348, I 

people taken out before re- 
building, 347, I, II 

time for rebuilding, 316, I 

to be raised up, 315, II 

what follows setting up of, 
348, I 
Teach, elective elders no 
more to, 190, II 

no more every man his 
neighbor, 190. 1-192, 1 
Teachers, Jehovah and Jesus, 
not The Watchtower, 
191, I. II 

no more removed into 
corner, 191, 1. II; 344, I 

remnant see their, 205, II 

since Christ's coming, 311, I 
Temple, messenger of cove- 
nant comes to, 175, n; 
179. I 

of God, 161. II 

opened in heaven, 243, I 

place of darkness to Satan's 
servants, 92, II 

remnant now in, 92, n 

selfish, insincere cleared 
out of, 288, II 

sleeping saints and remuant 
gathered to, 200, II 

stones (living) built into, 
161, II; 344, I 

the Lord comes for judg- 
ment to, 52, II; 195. II; 
243, I; 264, II 

unity among those in the, 
220, H; 221, I; 288, II 



INDEX 



381 



Testament moans covenant, 

160,1 
Testimony of Jesus Christ, 

committed to remnant, 

209, 1 
faithful must deliver, 281, 1 

Three Days of darkness on 

Egypt. 89, I; 92, I 
Three Signs, first, 40,1-44,1 
second, 44, 11-50, 1 
third, DO, IT, 58, 1 
to prove. Jehovah appeared 
to and sent Moses, 38, II 
to prove Jehovah has sent 
Jesus, 39. II 
Times of Refreshing, at 

Christ's coming to temple, 
339, 1-340, II; 343,1; 844, I 
fulfilled, 267, 1: 344, 1 
promised. 266, II 
Times of Restitution, begin at 
Lord's coming, 345, 1 
connected with Prophet 

like Moses, 845, I 
meaning, 330, I, II 
Seo Restitution 
Tithe, 302, II 

Transfiguration of Jesus re- 
ferred to kingdom, 333, II 
Transgression of Desolation, 

83, 1; 90, II 
Treasure in earthen vessels, 

236, I 
Tribes of Israel, apostles Bit 
to judge twelve, 305, 1; 
331, II 
assembled In Moab, 264, II; 

275, I; 276, 1 
breastplate stones engraved 

with names of. 320. I. II 
link Abrahamic and new 

covenants, 327, II 

sealing of spiritual, 276, I 

Btoncs on ephod's clasps 

bore names of, 325, 1; 

327, II 

Truths concerning kingdom 

restored, 334, 1-338, 1 

U 

Unclennness, of God's cove- 
nant people healed, 49, 1; 
50, I 
of Isaiah purged, 48, II 

Ungodliness turned away from 
Jacob, 175, I, II; 178, I; 
179, I 

Unity, of worship, service at 
temple, 802, II; 316, II 
those In kingdom covenant 
must be at, 316, 1 



those in temple at, 220, II- 
222. 1; 288, II 



Veil, Mose9 covers face with, 

222, II; 224, II; 225, I 
Moses takes off, 226, I; 

227.1 
taken away in Christ, 

224, II; 226, I; 230, I, II 
upon tho heart, 225, 1; 

227, I 
Vengeance of Jehovah, be- 
longs to him, 141, II; 

270, II; 290, I 
defined, 138, II 
expressed by slaying 

Egypt's firstborn, 32, II 
those keeping Memorial 

must proclaim, 33, 1; 

101, 1; 117, I; 118, I 

Vindication, defined, 138, 1 

Hebruw words rendered, 

139, 1-140, II; 141, II 
Vindication of Jehovah's 

Name, a Scriptural 

phrase, 140, III 
blessings of people incidental 

to, 320, I, II 
crcaturo'e maintaining in- 
tegrity is, 136, 1 
execution of his judgment a, 

138, III; 140. Ill 
his chief purpose, 27, II; 

119, I; 123, I; 319,1 
Jehovah builds organiza- 
tion for, 349, I 
Jesus' faithfulness to death 

a. 109, I 
joy of the Lord, 114, 1 
kingdom covenant looks to, 

285. I 
law covenant looked to, 

206, II 
Of greatest Importance, 

29 I; 123,1 
raising of Christ a, 320, 1 
selection of promised seed 

for. 136,1 
Song of Moses emphasizes, 

289, I 
those having part in, 300, II 
understood after Lord's 

coming, 30, I; 114, I 
victory given for, 300, II 
Vindicator, Christ Jesus, 

8. I; 141,1, II 
defined. 141, 1 
Jesus proved qualifications 

to be, 30, I 
keeping of law covenant 

identified, 147, II 



382 



INDEX 



w 



War, In heaven, 42, 1 
•Kliovah instructs remnant 
concerning, 317, II 
Warning Notice, always 
served by Jehovah, 19, 1 
served on world rulers, 

61, Ij 52.1 
spurned by rulers, 17, II 
Watchtower (The), must call 
attention to evil servant, 
olectivo elders, 310, 1 
not the teacher, 191, 1 
Water, Egyptians dig about 
river for, GO, II 
of river Kile symbolic, 58, II 
See Plague, first 
turned to blood, 38, II; 

58, 1-60. II 
with scnrlet wool and hys- 

..„.. 80 P- 196 - n : 201, 1 
Will of Jehovah, now re- 
vealed, 308, II; 309, I 
remnant no longer in dark 
as to, 280, II 
Wine, symbolic. Ill, I; 112, I 
Winter, hard time to flee, 

358, II 
Witness, Christ given for a, 
354, II 
faithful and true, 232, 1 
work must be done before 
Armageddon, 210, II; 355, I 
Woes, not same as plagues 
on Egypt, world, 57, I 
Satan responsible for man's 
present, 12, II: 57. I- 
75, II; 76, I 
Woman, His (Jehovah's), not 
nis covenant, but organi- 
zation, 328, V 
symbolizes Zion, 135 (3) 
Wonders, plagues on Egypt 
w< .'ailed, 55, 1-56,1 
World, defined, 9, n 
destruction of present, 11, I 
end of; seo End 
God so loved the, 350, II 
" l !n lt i tllen Was P eris hed," 
World Control, change duo 

in. 9.1. II; 14,11,111; 23,1 
World Recovery, frauduh-nt 

80, II? 82 f i r '' " 0t ° f G ° d ' 



schemes brought forth for, 
CO, II 

Worship of God, rulers would 
prescribe manner of, 73, I 



Young Men, Phinehas 
pictured, 2S5, n 
sent by Moses to offer 
sacrifice, 197, I; 198, I 
taken into covenant in 
Moab, 285, II; 286, 1 



Zlon (Mount), anointed stand 
with Christ on, 277, I 
brings forth other children, 
, 248, II; 255, 1; 256, I 
brought forth man child, 

254, II 
capital organization of Je- 
hovah, 211, I; 272, I; 342, I 
chief corner stone laid in, 

312, II; 343, I 
children of Zion, 123, I 
chosen, desired, 342, I: 

315, II 
Deliverer shall come out of, 

175. I; 178, 1 
dust of; clean, 74, 1 
has brought forth her other 

children, 213, 1 
His (Jehovah's) woman, 
. 135 (3); 272, I 
is builded up, 110, II; 111. I: 
211, Ij 256,1; 272,1,11; 
318, I 
Jehovah appears in glory 

at, 203, II; 223,1; 339,1 
Jehovah teaches children 
Of, 190, II; 191, I; 274, I 
King set upon, 346, I 
Lord's supper now celebrat- 
ed at, 35, I; 50, in 
now covenant inaugurated 

at, 35, I; 205, II; 223, I 
pictured by Sarah, 249, I 
remnant come unto, 211, 1 
spiritual Israel asks way to, 
238, II; 239, 1 ' 

tabernacle of Jehovah, 

the Jcshurun class, 274, I 




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